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BR  375  .L57  1910 

Littell,  John  Stockton,  b. 

1870. 
The  historians  and  the 

English  reformation 


THE   HISTORIANS  AND 
THE  ENGLISH   REFORMATION 


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THE  HISTORIANS 


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AND  THE 


ENGLISH    REFORMATION 


BY  THE 

REV.  JOHN  STOCKTON  LITTELL,  M.A. 

Rector  of  St.  James'  Church,  Keene,  N.  H. 


Milwaukee 

THE  YOUNG  CHURCHMAN  COMPANY 

A.  R.  Mowbray  &  Co.,  London 

igio 


Copyright  by 

The  Young  Churchman  Co. 

igio 


FOKEWORD. 

When  Cecil  Rhodes  looked  beyond  imperial  to  racial  unity, 
he  saw  that  it  would  be  of  advantage  to  all  if  Americans  could 
be  brought  to  live  and  study  in  the  Mother-land.  The  writer  of 
this  page  claims  the  distinction  of  having  been  a  kind  of  Rhodes 
pilgrim  before  the  Rhodes  Scholarships  were  invented.  Led  by 
a  gentle  and  well-wishing  influence,  he  went  to  seek  the  advantages 
of  interchange.  And  these  he  estimates  as  the  main  advantages 
of  interchange :  To  abominate  war  between  these  kindred  nations ; 
to  diminish  prejudice;  to  promote  something  like  a  scheme  of 
reciprocal  free  trade  in  institutions  and  ideals,  in  scholarship, 
in  traditions,  and  initiative. 

I  have,  therefore,  made  a  collection  and  reprint  of  some  results 
in  American  historical  work  which  I  ask  English  people  to  exam- 
ine, and  of  some  English  scholarship  that  I  wish  to  introduce  to  a 
large  class  of  my  American  fellow-citizens. 

My  cordial  thanks  are  here  expressed  to  several  correspond- 
ents who  have  so  kindly  answered  special  questions,  to  a  number  of 
libraries,  notably  in  Buffalo,  Brockport,  Rochester,  and  New  York 
City,  in  Boston,  Concord,  Middletown,  and  Keene,  and  to  their 
most  courteous  and  helpful  custodians  and  assistants;  to  several 
publishers;  and  above  all,  to  my  good  benefactors,  my  parents, 
who  sent  me  on  my  pilgrimage;  to  the  two  parishes  and  to  the 
household  which  have  so  patiently  endured  having  these  several 
years  of  early  and  late  hours  stolen  from  them  for  the  study. 

Lincoln's  Birthday,  February  12,  1910.  J.  S.  L. 


CONTENTS. 

Chapter  I. — Intboductoey 1 

The  American  Teacher's  DiflSeult  Duty — ^A  Decisive  Period — 
Deference  to  History  as  Science — Freedom  of  the  Citizen — 
Value  of  History — Growth  of  the  Study — Consequent  Ex- 
pectation that  the  Difficulty  will  Increase — ^Materials,  Need 
in  the  Midst  of  Plenty. 

Chapter  II 11 

The  Influence  of  Hume. 

Chapter  III 17 

The  Influence  of  Macaulay. 

Chapter  IV 30 

Froude  and  His  Critics. 

Chapter  V 39 

Hallam,  Southey,  Knight,  Dickens. 

Chapter  VI 44 

Freeman  and  His  Pupils. 

Chapter  VII 53 

The  Influence  of  Green. 

Chapter  VIII 59 

The  Position  of  Stubbs. 

Chapter  IX 64 

Influences  in  the  Background — Some  Older  Witnesses — Links 
Connecting  the  Reformers  with  the  Period  Beginning  with 
Hume. 

Chapter  X 80 

Roman  Catholic  Writers:  Lingard,  Gasquet,  Duchesne, 
Hefele,  Acton,  Cardinal  Gibbons. 

Chapter  XI Ill 

A  Group  of  Lutheran,  Presbyterian,  and  Congregational 
Writers. 


viii  CONTENTS 

Chapteb  XII 115 

Some  American  Home  and  Library  Books. 
Chapter  XIII 130 

Some  American  Historians. 
Chapteb  XIV 136 

Some  American  School  Text  Books. 

Chapteb  XV 187 

More  Recent  British  Authorities. 

Chapteb  XVI 245 

The  Scottish  Reformation:  Treatment  Accorded  by  His- 
torians, Mostly  Scottish — ^The  View  from  Within  as  a  Com- 
parison with  the  English. 

Chapteb  XVII 250 

The  Verdict  of  the  Law. 

Chapteb  XVIII 261 

Some  Forgotten  Documents  from  Roman  Sources:  The  Dec- 
laration of  1788;  The  Declaration  of  1826— A  Forgotten 
Document  of  Presbyterian  Origin — Other  Testimony  Not  Gen- 
erally Known  and  Allowed  for:    Swedish;  Oriental. 

Chapter  XIX 268 

Significant  Contemporary  Action  and  Official  Utterance  Not 
Widely  Known  in  this  Country. 

Chapter  XX. — CoNCLtisiON 288 

History  a  Science  with  Full  Rights  of  Determination;  Rights 
of  Free  Thought  in  Regions  Indeterminate;  Primary  Rights 
of  Religious  Conviction;  Meaning  of  a  Free  Church  in  a 
Free  State. 


CHAPTEK  I. 

INTRODUCTORY. 

The  Rbfokmation  in  the  Class-Room — The  Equipment  of  Tbachbrs — Thb 
Dangers  of  Mere  Tradition — The  Duty  of  the  Teaches  and  thb 
Rights  of  Parent  and  Child — The  Pdrpose  and  Value  of  History 
— The  Religious  Factor  in  History — Kinship  and  Its  Results — 
Growth  and  Need  of  English  Historical  Study — Agitation  fob  Cor- 
rect Treatment — Danger  in  Poor  Books. 

It  is  the  purpose  of  the  present  volume  to  meet  a  diffi- 
culty which  regularly  confronts  teachers  of  history  and 
teachers  of  religion.  Minor  it  may  seem  in  the  brief  space 
commonly  allotted  to  its  discussion.  But  it  is  one  of  those 
subjects  in  the  discussion  of  which  invariably  the  mind  of 
the  scholar  takes  on  a  deep  impression.  Somehow,  a  teacher's 
treatment  of  the  English  Reformation  is  one  of  the  matters 
which  the  pupil  seems  to  remember.  The  teacher  is  liable 
to  meet  with  sharp  differences  of  opinion,  and  with  ideas 
already  formed,  in  the  minds  of  members  of  his  class.  A 
detail  which  can  occupy  but  a  fraction  of  a  class-hour;  a 
detail  which  is  sure  to  come  up  for  treatment  year  after 
year;   which  is  variously  treated  by         ,     ,_    ^,       „ 

.  1       .  .  1.11  T    1  In  the  Class  Room 

various  authorities ;  which  only  a  diplo- 
mat can  treat  without  crossing  the  line  into  the  territory 
of  religious  teaching  forbidden  by  the  state;  which,  in  the 
preparation  for  teaching  it,  involves  a  vast  extent  of  read- 
ing all  out  of  proportion  to  the  time  allotted  to  it  in  the 
curriculum ;  is  essentially  a  matter  on  which  men  will  speak 
with  reserve,  at  least  until  the  subject  has  been  mastered  by 
sufficient  special  reading.  It  is,  however,  a  topic  on  which 
one  teacher's  study,  if  made  broadly  and  carefully,  would 
serve  as  an  aid  to  others. 


2  THE  HISTORIANS  AND  THE  REFORMATION 

There  is  no  need  of  a  fresh  search  in  every  case.     At  a 

time   when   ideal   and   impossible   claims    are   made    upon 

teachers,  and  there  is  so  much  to  be  done 

Equipment  .  ,.  .  ,  ,.  - 

m  every  direction,  there  are  some  lines  oi 

reference-labor  so  settled,  so  perfectly  certain  to  take  recog- 
nized directions,  that  the  authorities  can  be  placed  in  a  sum- 
mary involving  a  few  hours  of  study  which  will  effect  as 
much  as  months  of  eager  and  enthusiastic  hunting  and  read- 
ing. The  individual  can  be  spared  his  labor,  and  at  the  same 
time  be  shown  a  group  of  authorities  many  times  wider  than 
he  would  be  at  all  likely  to  find  for  himself.  It  cannot  be 
expected  that  all  teachers  will  go  through  all  the  authorities, 
great  and  small,  with  that  omnivorous  and  tireless  energy 
which  is  essential  to  familiarity  with  one  of  the  greatest  and 
most  fruitful  movements  in  history.  At  any  rate,  it  is  ob- 
vious to  those  who  watch  the  results  of  teaching  that  no  such 
care  is  being  taken,  as  a  rule,  either  in  high  schools  or  in 
private  schools,  or  even  in  the  colleges. 

Let  me  show  by  an  incident  how  easy  it  is  for  even  such 
near  relatives  as  British  and  Americans  to  slip  a  cog  in  tell- 
ing the  story  of  events  in  each  other's  lives.  That  such  a 
thing  as  this  could  happen  may  be  a  surprise  to  every 
American,  but  we  must,  after  all,  recognize  that  we  are  mu- 
tual transgressors;  how  many  American  editorial  writers, 
for  instance,  grasp  the  issues  of  English  educational  legis- 
lation? Some  defective  vision  at  such  distances  is  almost 
natural,  even  in  this  era  of  hands  across  the  sea. 

In  the  spring  of  1908  the  English  were  circulating  at 
home  and  in  America,  for  the  purpose  of  inducing  interest 
in  a  "Pan  Anglican"  Church  Congress,  a  paper  prepared  for 
the  Congress  by  an  English  clergyman,  a  Master  of  Arts. 
The  date  of  the  Declaration  of  Independence  is  given  as 
1783' — the  year  of  the  cessation  of  hostilities  and  withdrawal 
of  the  British  forces.  The  British  point  of  view  may  reason- 
ably be  that  our  Independence  may  date  from  that  year,  but 
there  is  no  possible  point  of  view  which  would  put  the  Decla- 


»  Stretton :   The  Recent  Growth,  etc.     pp.  1  and  2. 


INTRODUCTORY  3 

ration  anywhere  but  in  the  famous  year  of  1776.     It  need 
be  no  surprise  if  some  or  many  American  n  •  f  f  • 

teachers,  when  they  come  to  aifairs  so  far 
away  from  their  experience  as  the  English  Reformation, 
should  be  unable  to  give  an  exact,  satisfactory,  intelligible 
account  of  the  net  result.  There  is  only  one  road  to  this 
achievement;  that  is,  the  mind  alert,  capacious,  discrimi- 
nating in  the  task  of  reviewing  and  estimating  authorities 
and  in  grinding  out  the  details.  Life  and  interest  in  teach- 
ing does  not  come  from  a  scant  acquaintance  with  detail, 
but  from  the  successful  passing  of  great  detail  through  a 
mind  readily  impressive  and  expressive.  And  nowhere  in 
history  are  detail,  knowledge,  understanding,  resource,  and 
interest  of  more  vital  importance  than  in  the  teaching  of  the 
Reformation.  Strangely,  that  one  treatment  of  the  mat- 
ter which  all  along  one  might  have  desired,  we  have  not 
had.  We  should  be  told  what  the  historians  say  about 
it,  that  we  may  compare  their  witness:  the  great  his- 
torians, the  small  historians,  and  the  school  historians. 
We  shall  need  to  know  what  is  the  comparative  judicial 
value  of  the  historians,  as  estimated  by  the  critics.  We  shall 
have  to  look  at  the  comparative  popularity  and  the  relative 
influence  of  the  various  histories  used  in  homes,  schools,  and 
colleges.  We  should  like  to  know  how  far  small  histories 
taken  from  big  ones  have  departed,  after  the  manner  of  the 
common  gossip,  from  the  original  sources  of  all  history ;  and 
how  far,  if  at  all,  any  line  of  histories  or  the  injudicious 
kind  of  teachers  are  unconsciously  spreading  an  influence 
hostile  to  the  religious  beliefs  of  any  section  of  our  American 
tax-payers. 

For  it  may  be  stated  as  an  accepted  principle  in  the 
American  school,  that  whatever  is  not  determined  by  science, 
in  this  case  whatever  is  not  agreed  upon  by  the  best  historical 
authorities  in  coincident  judgment,  and,  being  matter  in- 
determinate, is  further  matter  of  religious  controversy,  is 
not  matter  for  decision  in  the  class-room.     It  can  be  further 

stated  as  an  accepted  principle  that  the  only 
,  p  1         .  .-Ill  Impartiality 

duty  01  a  teacher  m  a  state  or  civil  school, 

in  questions  of  this  nature  as  they  arise,  is  to  state,  as  clearly 


4  THE  HISTORIANS  AND  THE  REFOEMATION 

as  can  be,  both  sides  of  the  question  if  it  comes  at  all  before 
the  class,  and  that  without  imparting  the  bias  or  color  of  the 
teacher's  own  religious  training  or  personal  views.  When- 
ever a  teacher  oversteps  the  line  of  propriety  in  making  par- 
tial statements  in  any  such  matter,  the  teacher  is  clearly 
guilty  of  violating  the  liberty  of  religious  views  and  the  free- 
dom of  the  citizen  to  hold  and  propagate  such  religion  as  he 
may  desire  for  himself. 

Not  every  citizen  is  in  the  habit  of  watching  the  methods 
of  public  school  teachers  for  the  purpose  of  discovering  in- 
fractions of  this  fundamental  principle 
of  American  liberties.  The  school  is 
in  a  way  out  of  reach;  we  cannot,  as  a  body  of  people, 
begin  to  keep  up  with  the  teachings  that  are  communicated 
within  its  walls.  But  it  is  certain  to  those  who  for  many 
years  have  made  a  study  of  this  particular  phase  of  public 
work,  that  occasionally  (and  that  is  more  frequently  than  is 
right  or  fair),  under  cover  of  the  study  of  music,  history,  lit- 
erature, and  sometimes  also  other  subjects,  a  teacher  will  lec- 
ture in  favor  of  his  or  her  views  of  religion.  The  latest  excess 
of  this  kind  which  has  come  to  my  notice  was  in  a  class 
working  in  psychology,  where  the  teacher  spent  a  portion  of 
the  time  belonging  to  the  class  and  the  city  in  advocating 
Christian  Science.  The  same  thing  is  often  done  in  his- 
tory. And  not  infrequently,  in  passing  the  Reformation,  will 
a  teacher  be  found  communicating  to  the  class  a  feeling  for 
or  against — most  frequently  against — existing  religious  or- 
ganizations having  members  within  the  class.  It  is  only 
necessary  to  say  that  in  some  cases  so  pointed  is  the  character 
of  the  remarks  that  the  class  itself  recognizes  the  members 
present  who  are  affected  by  the  comments,  and  at  once  ac- 
cords them  due  attention.  The  sensations  of  the  pupil  in 
such  a  case  have  been  described  as  those  of  a  person  caught 
in  a  position  of  conspicuous  folly  or  guilty  of  loyalty  to  an 
undeserving  cause.  The  teacher  may  be  conscious  or  un- 
conscious of  bias ;  the  result  is  the  same. 

More  definitely  stated,  then,  these  pages  are  intended  to 
encourage  a  more  faithful,  a  more  careful  and  considerate 
treatment  of  a  great  subject.     Citations  will  be  made  from 


INTRODUCTORY  5 

many  sources.     And  while  they  may  not  be  assumed  to  prove 

that  one  view  is  right  and  the  other  wrong,  they  will  at 

least  impress  the  teacher  and  the  pastor  with  the  need  of 

caution  and  balance. 

The  demand  that  this  should  be  so  proceeds  from  motives 

not  academic,  but  practical.     History  is  not  merely  a  study 

of  the  curious  and  picturesque.     History 

is  not  simply  an  enioyment  of  fascinating      °  ^*^^^    ^        °^^' 
A     +•      •         +1  jrli         ^J        .•  T+         ological  Value  of 

and  stirring  tales  oi  the  olden  times,     it       History 

is   more   than   "a   bird's-eye   view   of   all 

the  ungracious  past."     Nor  is  it  simply  one  item  in  "an 

universal  culture  for  the  crowd. "^     For  the  past  is  vitally 

ours,  and  we,  modern  as  we  may  be,  are  of  and  from  the  past. 

"The  roots  of  the  present  lie  deep  in  the  past,  and  nothing 

in  the  past  is  dead  to  the  man  who  would  learn  how  the 

present  came  to  be  what  it  is."' 

Our  life  today  is  a  result.  Effects  have  always  their 
causes ;  and  so  history,  because  in  it  is  the  making  of  the 
present,  is  of  practical  value.  The  works  of  today  are  begun 
in  the  past.  The  men  of  the  past  were  wont  to  act  and 
react  as  do  the  men  of  today  and  tomorrow ;  the  same  nature 
meets  the  same  appeals,  and  moves  forward  along  the  same 
lines.  The  practicality  of  history  is  a  matter  of  experience. 
It  is  hard  to  convince  people  who  have  had  no  experience 
with  history  that  history  is  at  all  practical ;  but  the  people 
who  know  history  believe  in  its  practical  value  because  to 
them  it  is  ever  being  demonstrated. 

Again,  all  history  is  practical  because  it  unfolds  to  us 
the  certainty  of  our  faith  in  God  as  our  Father  and  in  our- 
selves  as   His   children.     This   faith   is 

1,1  ,  ,  •      1  I-       Relierious  Value    of 

perhaps    the    most    practical    source    oi         „ 

valuable   energy  which  we  possess,   the 

energy  of  ideals  both  spiritual  and  fraternal ;  and  this  faith 

unfolds  itself  in  history,  and  gives  there  the  reasons  why  it 

can  exist  on  earth.     The  greatest  value  of  history  is  that 

it  shows  the  Hand  of  God  as  He  can  be  seen  in  no  other  way. 


2  Tennyson  :    The  Princess. 

"  Stubbs :    Constitutional  History  of  England,  p.  2. 


6  THE  HISTORIANS  AND  THE  REFORMATION 

"Forever  the  past  of  the  church  is  to  us  but  a  great  curi- 
osity-shop, into  which  we  go  to  steal  a  bit  of  hric-a-hrac 
which  suits  our  fancy  and  which  we  can  stick  up  incongru- 
ously in  our  modern  homes,  unless  out  of  it  all  there  issues 
one  great  assurance  that  Christ  has  been  with  every  soul 
that  would  receive  Him  ....  and  that  therefore,  if 
we  will  receive  Him,  He  will  give  Himself  to  us.  When  we 
gather  from  it  that  assurance,  the  past  of  the  church  be- 
comes to  us  the  fountain  of  strength  and  the  oracle  of  truth."* 

Or  we  may  recall  the  confession  of  one  of  the  lesser  his- 
torians, a  French  Protestant: 

"These  volumes  ....  lay  down  in  the  chief  and 
foremost  place  this  simple  and  pregnant  principle :  GOD  IN 
HISTORY  .  .  .  What  is  Jesus  Christ,  if  He  is  not  God 
in  history  ?"" 

And  a  greater  historian  says : 

"There  is,  I  speak  humbly,  in  common  with  Natural 
Science,  in  the  study  of  living  History,  a  gradual  approxi- 
mation to  a  consciousness  that  we  are  growing  into  a  per- 
ception of  the  workings  of  the  Almighty  Ruler  of  the  world ; 
that  we  are  growing  able  to  justify  the  Eternal  Wisdom, 
and  by  that  justification  to  approve  ourselves  His  children; 
that  we  are  coming  to  see,  not  only  in  His  ruling  of  His 
Church  in  her  spiritual  character,  but  in  His  overruling 
of  the  world  to  which  His  act  of  redemption  has  given  a 
new  and  all-interesting  character  to  His  own  people,  a  hand 
of  justice  and  mercy,  a  hand  of  progress  and  order,  a  kind 
and  wise  disposition  ever  leading  the  world  on  to  the  better, 
but  never  forcing,  and  out  of  the  evil  of  man's  working  bring- 
ing continually  that  which  is  good."  ° 

So  Christian  history  becomes  one  of  the  most  sacred  of 
all  sacred  studies,  because  it  is  the  story  of  the  struggle  of 
the  Holy  Spirit  with  the  hearts  of  men.  The  struggle  is 
ever  going  on  in  modern  times  and  in  times  to  come;  and 
it  is  of  infinite  value  to  us  to  know  the  patience  of  the  Advo- 
cate and  the  certainty  of  His  success. 

"Church  History  is  necessarily  the  most  inspiring  and 
instructive  of  all  histories.    It  is  not  only  the  record  of  the 

<  Phillips  Brooks:  Sermons,  Second  Series  ("The  Candle  of  the  Lord"), 
No.   19,  on  "The  Accumulation  of  Faith"    (Ps.   78:20).     P.    331. 

»  Merle  d'Aubigne :  The  Story  of  the  Reformation,  Ed.  of  1847,  Preface, 
pp.  2  and  4. 

'  Stubbs :  Seventeen  Lectures  on  the  Study  of  Mediaeval  and  Modern 
History,  Third  Edition,  1900,  p.  27.  Hutton :  Letters  of  William  Stubba, 
pp.   116,  117. 


INTRODUCTORY  7 

lives  of  men  aiming  at  the  highest  ideal,  and  living  in  close 
association  for  the  purpose  of  attaining  it,  but  of  lives,  both 
singly  and  collectively,  enjoying  special  assistance  from 
God  for  this  purpose.  It  is  the  history  of  the  new  and  more 
perfect  Covenant  between  God  and  man.  It  is  the  history  of 
the  work  of  Christ  leading  men  into  all  the  truth  of  the  Holy 
Spirit,  who  is  His  vicegerent  on  earth,  who  sanctifies  His 
body  and  every  member  of  it,  and  who  supplies  that  body 
with  special  means  of  grace.  It  is  the  history  of  a  divine 
society  supported  by  divine  instruments. 

''A  study  of  Church  history  is  thus  inevitably  full  of 
varied  delight — delight  in  the  beauty  of  the  characters  to 
which  it  introduces  us,  delight  in  the  success  of  the  truths 
which  they  have  propagated,  delight  in  the  energy  of  eternal 
life  of  which  it  makes  us  conscious,  delight  in  the  vision 
which  it  opens  to  us  of  the  second  coming  of  the  Lord,  and 
of  His  reign  of  truth  and  peace.  It  has  manifestly  its  com- 
plement of  pain  and  disappointment,  of  anxiety  and  fear. 
This  dark  shadow  will  fall  upon  us,  and  chill  us  more 
sadly,  in  proportion  to  our  own  growth  in  holiness  and  our 
own  sense  of  the  grandeur  of  the  Church's  mission  and  our 
love  of  the  cause  of  God  which  it  is  designed  to  serve.  We 
should  be  wanting  in  true  sympathy  if  we  did  not  feel  this 
pain  severely.  But  we  must  not  allow  fear  to  triumph  over 
hope.  Our  Lord's  forecasts  have  prepared  His  disciples  for 
such  disappointments,  and  the  pain  which  we  experience  is 
salutary.  It  does  not  lead  us  to  doubt  the  reality  of  the 
visible  Church;  but  it  makes  us  acknowledge  its  incomplete- 
ness." ' 
A  word  now  in  reference  to  our  present  topic,  and  the 
wider  range  of  all  English  History,  in  its  relation  to 
American : 

It  so  happens  that  we  Americans  are  inheritors  of  Eng- 
lish speech  and  English  law  and  English  freedom.     We  are 

the  inheritors  and  descendants  of  English     „.    ^.      ^     ^i  • 

^  .  Kinship:  Its  Claim 

religion.     We    need    to    know    something 
about  that  religion  because  it  is,  by  reason  of  our  origin,  our 
religion.     It  is  a  part  of  our  nature  to  be  intensely  interested 
in  anything  which  concerns  our  own  life  during  the  ages 
when  it  lay  hid  in  the  life  of  our  Mother  Country. 


'  John  Wordsworth,  Bishop  of  Salisbury  :  The  Ministry  of  Orace,  1901, 
pp.  1  and  2.  And  "History  is  the  true  demonstration  of  religion,"  Acton, 
Letters  to  Mary  Gladstone,  p.  78,  and  on  p.  86,  "The  history  of  religion  lies 
near  the  heart  of  all  history." 


8  THE  HISTORIANS  AND  THE  REFORMATION 

We  are  today  at  a  very  productive  point  in  a  long  and 
honored  line  of  historians  of  England.     The  interest  taken 

by  Americans  in  English  history  is  ffreat 
Growth  and  Need  "^  ,  .  .  °      .  p 

and  growing.  A  committee  oi  seven  ap- 
pointed in  1896  by  the  American  Historical  Association  re- 
ported that  the  study  of  history  other  than  United  States 
History  is  on  the  increase,  and  gave  also  a  broad  statement 
of  its  necessity  and  usefulness.  "English  History  until 
17Y6  is  our  History."  "Any  argument  in  favor  of  American 
History,  therefore,  holds  almost  equally  true  for  the  study 
of  English  history."' 

"English  history,  coming  in  the  third  year  of  the  school 
course,  and  completing  the  survey  of  European  develop- 
ment, is  exceedingly  important.  Significant  as  is  the  his- 
tory of  the  English  Nation  in  itself,  the  study  may  be  made 
doubly  useful  if  the  work  is  so  conducted  that  it  seems  in 
some  measure  as  a  review  of  continental  history  and  as  a 
preparation  for  American  history.  The  pupils  in  our  schools 
can  ill  afford  to  lose  such  an  introduction  to  the  study  of 
the  history  and  institutions  of  the  United  States;  for  with- 
out a  knowledge  of  how  the  English  people  developed  and 
English  principles  matured,  they  can  have  slight  appreciation 
of  what  America  means."  ° 

"If  an  Englishman  cannot  write  without  prejudice  about 
the  Rebellion  and  the  Commonwealth,  much  less  can  an 
American.  But  it  is,  I  take  it,  a  misfortune  that  the  earlier 
English  history  has  not  received  its  share  of  attention  in 
the  United  States.  Very  much  of  English  life  was  ripe 
when  it  was  transplanted  thither,  and  belongs  as  much  al- 
most to  them  as  to  ourselves I  conceive  that  this 

is  being  amended We  know  that  we  are  kins- 
folk, that  we  have  thirteen  centuries  of  common  Christian 

History  and  culture We  may  hope  that  with  a 

fair  acquaintance  with  one  another  we  may  diverge  no  more 
widely  and  never  have  to  be  ashamed  of  our  connection."  " 

The  growth  of  this  work  in  twenty  years  can  best  be  ap- 
preciated by  quoting  the  words  of  a  guide  to  American 
Students : 

"Within  the  last  few  years,  the  study  of  history  has  re- 
ceived a  new  and  vigorous  impulse Where  but  a 

*  Am.  Hist.  Assoc. :  The  Study  of  History  in  Schools,  1899  and  1904, 
p.  36. 

■  The  same,  p.  67. 

"  Stubbs  :    Seventeen  Lectures,  p.  79. 


INTRODUCTORY  9 

few  years  ago  a  single  tired  instructor  taught  history  only 
as  a  work  of  charity,  we  now  see  a  number  of  teachers  zeal- 
ously devoting  their  entire  energies  to  the  study  and  the 
teaching  of  history  alone  ....  the  study  of  history 
and  the  use  of  historical  methods  are  to  be  noted  among  the 
striking  and  growing  characteristics  of  present  intellectual 
activity."  " 

The  writer  finds  understanding  of  Christianity  sufficient 
for  most  practical  purposes  in  a  study  of  its  primary  docu- 
ments. But  as  an  American,  willing  to  comprehend  our 
social  and  religious  conditions,  our  manners,  morals,  educa- 
tion, and  institutions,  he  acknowledges  that  a  flood  of  light 
comes  to  the  mind  of  anyone  who  will  make  himself  familiar 
with  that  crisis  of  what  we  may  justly  call  our  history, 
known  as  the  English  Reformation.  Especially  is  this  a 
necessity  if  one  would  at  all  comprehend  the  liberties  and  the 
limits  of  our  religious  life 

Nothing  is  more  remarkable  than  the  diversity  shown  by 
the  historians,  great  and  small,  in  approaching  the  Reforma- 
tion period  and  coming  away  from  it.  It  is  the  purpose  of 
the  present  volume  to  show,  by  brief  but  sufficient  quotations, 
what  is  the  estimate  placed  by  all  the  most  widely  read  and 
studied  histories  upon  this  event  so  fruitful  in  effects  upon 
our  present-day  living  and  feeling. 

We  find  that  the  question,  "What  was  the  issue  of  the 
Reformation  ?"  is  continually  being  raised  in  American  com- 
munities.    Within  the  past  three  years  I  have  had  personal 
knowledge    that    the    question    has    been 
raised  in  our  cities  to  the  number  of  at       ^^^^  statements 
least    a    score.     To    give    instances:     In 
'New  Orleans  a  speaker  at  a  public  meeting  surprised  his 
audience   by   what    appeared   to   them    a   new    account   of 
the  precise  effects  of  the  life  and  policy  of  Henry  VIII. 
About  the   same  time   a   club   of   ministers   in   Minneapo- 
lis decided  to  review  the  character  of  the  English  History 
being  taught  in  the  local  schools.     Later,   in  June,   1908, 
in  Colorado,  a  committee  was  chosen  to  look  up  the  chief 
text-books  in  public  use,  "to  make  such  representations  to  the 

^1  Prof.  C.  K.  Adams :  A  Manual  of  Historical  Literature,  1889 ;  pp. 
1  and  2. 


10  THE  HISTORIANS  AND  THE  REFORMATION 

educational  authorities  as  will  rectify  the  matter"  of  "inac- 
curate statements"  "taught  to  our  children"  and  "an  incor- 
rect impression  concerning"  some  important  matters  con- 
nected with  Reformation  history;  because  "the  aim  of  our 
age  is  to  arrive  at  a  precise  knowledge  of  the  truth."  The 
following  December  a  similar  movement  appeared  in  Illi- 
nois, and  in  1909  it  was  publicly  discussed  in  religious  con- 
ventions in  Connecticut  and  New  Hampshire.  I  have  fol- 
lowed the  matter  of  the  Reformation  History  in  Canada  and 
England,  also  for  some  years,  and  I  am  sure  it  may  safely  be 
said  that  there  is  not  a  week  in  the  year  when  this  question 
does  not  arise. 

From  all  that  has  gone  before  it  will  be  seen  that  the 
question  which  we  have  before  us  is  of  the  persistent  rather 
than  of  the  burning  kind,  though  when  it 
g    .  arises  from  time  to  time  there  is  not  absent 

the  element  of  fire.  In  any  case,  knowl- 
edge through  investigation  of  authorities  is  the  teacher's  duty 
and  privilege.  The  pages  to  follow  furnish  the  results — on 
both  sides — of  an  investigation  which  would  require  months, 
if  not  years,  of  the  teacher's  spare  time.  And  we  must  begin 
a  long  way  back. 

As  we  enter  this  region  of  investigation,  we  cannot  do 
better  than  set  before  ourselves  the  warning: 

"I  cannot  help  thinking  that,  although  sound  historical 
books  find  a  hearty  welcome  for  the  most  part,  unsound  and 
sensational  books,  which  pretend  to  the  character  of  history, 
are  too  often  welcomed  quite  as  heartily."" 

"  Stubbs  :  Seventeen  Lectures,   p.  58. 


CHAPTER  11. 

HUME. 

Hume's  Statements — Hume's  Critics — A  New  Religion. 

Hume  died  in  the  first  year  of  American  Independence. 
For  nearly  a  century  his  history  held  a  position  of  priority 
in  influence.  His  views  of  the  effect  of  the  English  Reforma- 
tion may  be  inferred  from  expressions  such  as  these: 

Under  Henry  VHI. :  "All  the  measures  of  the  king  and 
parliament  led  to  a  breach  with  the  church  of  Rome,  and  to 
an  alteration  of  religion."  "Henry,  in  conjunction  with  the 
great  council  of  the  nation,  proceeded  still  in  those  gradual 
and  secure  steps,  by  which  they  loosened  their  connections 
with  the  See  of  Rome,  and  repressed  the  usurpations  of  the 
Roman  pontiff."  "Henry  proceeded  with  so  much  order  and 
tranquillity  in  changing  the  national  religion."  "To  change 
the  religion  of  a  country,  even  when  seconded  by  a  party, 
is  one  of  the  most  perilous  enterprises  which  any  sovereign 
can  attempt."  "The  ancient  and  almost  uninterrupted  op- 
position of  interests  between  the  laity  and  clergy  in  Eng- 
land, and  between  the  English  clergy  and  the  court  of 
Rome,  had  sufficiently  prepared  the  nation  for  a  breach  with 
the  sovereign  pontiff."  He  speaks  of  "those  numerous  in- 
ventions which  the  interested  spirit  of  the  Roman  pontiff 
had  introduced  into  religion  ....  the  reformers  pro- 
ceeded thence  to  dispute  concerning  the  nature  of  the  sacra- 
ments, the  operations  of  grace,  the  terms  of  acceptance  with 
the  Deity" ;  and  we  find  as  a  result,  "new  doctrines"  and  "the 
two  religions."  "Separate  as  he  stood  from  the  Catholic 
church  and  from  the  Roman  pontiff,  the  head  of  it,  he  still 
valued  himself  on  maintaining  the  Catholic  doctrines." 
"Henry  laboured  incessantly  by  arguments,  creeds,  and  penal 
statutes,  to  bring  his  subjects  to  a  uniformity  in  their  re- 
ligious sentiments."     "The  abolition  of  the  ancient  religion 


12  THE  HISTORIANS  AND  THE  REFORMATION 

mucli  contributed  to  tlie  regular  execution  of  justice.  While 
the  Catholic  superstition  subsisted,  there  was  no  possibility 
of  punishing  any  crime  in  the  clergy." 

Under  Edward  VI. :  "All  men  foresaw  ....  the 
total  abolition  of  the  Catholic  faith  in  England" ;  "few  mem- 
bers of  the  council  seemed  to  retain  any  attachment  to  the 
Roman  communion.  The  riches  which  most  of  them  had 
acquired  from  the  spoils  of  the  clergy,  induced  them  to  widen 
the  breach  between  England  and  Rome;  and  by  establishing 
a  contrariety  of  speculative  tenets,  as  well  as  of  discipline 
and  worship,  to  render  a  coalition  with  the  mother  church  al- 
together impracticable."  He  speaks  of  "the  numerous  and 
burdensome  superstitions  with  which  the  Romish  church  was 
loaded."  "But  as  the  reformers  pretended  in  some  few  par- 
ticulars to  encourage  private  judgment  in  the  laity,  the 
translation  of  the  liturgy,  as  well  as  of  the  Scriptures,  into 
the  vulgar  tongue,  seemed  more  conformable  to  the  genius 
of  their  sect;  and  this  innovation,  with  the  retrenching  of 
prayers  to  saints,  and  of  some  superstitious  ceremonies,  was 
the  chief  diilerence  between  the  old  mass  and  the  new 
liturgy."  On  Hume's  showing,  if  this  were  all  of  a  change, 
consisting  primarily  of  translation  from  an  old  language  to 
a  new,  it  would  hardly  appear  to  justify  such  a  name  as 
"new  liturgy,"  still  less  "new  religion."  Nor  this:  "The 
principal  tenets  and  practices  of  the  Catholic  religion  were 
now  abolished." 

Mary  "still  continued  to  adhere  to  the  mass,  and  to  re- 
ject the  new  liturgy."  St.  Augustine  "and  the  other  ancient 
doctors  would  convince  her  of  the  errors  of  the  Romish  su- 
perstition." "The  mass  was  everywhere  reestablished."  This 
was  a  "violent  and  sudden  change  of  religion."  There  had 
been  "severe  punishments  against  all  exercise  of  the  Cath- 
olic worship,"  and  now  reversed  conditions  "rendered  the 
Catholic  religion  the  object  of  general  detestation."  "The 
burning  of  heretics  was  a  very  natural  method  of  reconcil- 
ing the  Kingdom  to  the  Romish  communion."  ^ 

Hume  is  an  adept  in  variety  for  nomenclature.  For  one 
side  he  uses  "the  Catholic  religion,"  "the  ancient  faith,"  "the 
Romish  church,"  "the  Catholic  faith,"  "the  ancient  super- 
stition," "the  ancient  worship,"  and  "the  Catholic  supersti- 
tion," all  within  a  few  pages.  Elizabeth  favored  "some 
preachers  of  her  own  sect"  which  was  "the  Protestant  re- 


'  Hume :  The  History  of  England,  Chaps.  30  to  37.  Boston.  Edition 
of  1854,  Vol.  3,  pp.  189,  191,  199,  201,  202,  203,  278,  311,  325,  350,  351,  369, 
400,  419,  426. 


HUME  13 

ligion,"  for  "thus     ....     was  the  whole  system  of  re- 
ligion altered."^ 

Hume's  estimate  of  the  total  effect  of  the  English 
Reformation  is  summed  up  in  these  words: 

"Of  all  the  European  churches  which  shook  off  the  yoke 
of  papal  authority,  no  one  proceeded  with  so  much  reason 
and  moderation  as  the  church  of  England;  an  advantage 
which  had  been  derived  partly  from  the  gradual  and  slow 
steps  by  which  the  reformation  was  conducted  in  that  king- 
dom. Kage  and  animosity  against  the  Catholic  religion  was 
as  little  indulged  as  could  be  supposed  in  such  a  revolution: 
the  fabric  of  the  secular  hierarchy  was  maintained  entire : 
the  ancient  liturgy  was  preserved,  so  far  as  was  thought 
consistent  with  the  new  principles :  many  ceremonies,  be- 
come venerable  from  age  and  preceding  use,  were  retained: 
the  splendor  of  the  Romish  worship,  though  removed,  had 
at  last  given  place  to  order  and  decency:  the  distinctive 
habits  of  the  clergy,  according  to  their  different  ranks,  were 
continued:  no  innovation  was  admitted  merely  from  spite 
and  the  opposition  to  former  usage ;  and  the  new  religion,  by 
mitigating  the  genius  of  the  ancient  superstition,  and  ren- 
dering it  more  compatible  with  the  people  and  interests  of 
society,  had  preserved  itself  in  that  happy  medium  which 
wise  men  have  always  sought,  and  which  the  people  have  so 
seldom  been  able  to  maintain."  ' 

It  is  worth  noting  that  Hume,  with  all  his  expressions 
about  the  new  and  the  old  religion,  does  not  say  anything 
about  a  new  nor  an  old  Church.  As  he  looks  at  it,  the  move- 
ment occurred  within  the  old  Church  just  as  it  occurred 
within  the  nation,  and  an  old  Church  could  apparently  adopt 
a  new  religion  without  loss  of  its  identity.  Shaking  oflf  the 
Papal  yoke  was  the  act  of  the  Church  of  England.  He  sees 
but  one  Church  in  England,  and  within  the  old  Church  he 
sees  a  new  religion  substituted  for  an  ancient  superstition. 
One  quotation  which  we  have  used  shows  that  Hume  did  not 
entirely  overlook  (though  his  references  thereto  are  scanty) 
the  aim  of  the  Church  of  England  to  return  to  the  Scriptures 
of  the  Bible  and  to  the  ancient  Creeds.  In  what  sense,  then, 
was  the  religion  of  the  Church  of  England  new?  We  can 
only  think  of  his  meaning  in  a  relative  sense,  that  it  was 


»  Same  :    Chap.  38.  Vol.  4,  pp.  4,  5,  6,  10. 
8  Same  :    Chap.  40.     Vol.  4,  p.  115. 


14  THE  HISTORIANS  AND  THE  REFORMATION 

practically  new  to  the  people  of  the  times.  Bible  and  Creed 
had  become  eclipsed  by  other  considerations.  Astronomers 
announce  a  new  star,  and  analysis  finds  a  new  element;  in 
the  summer  people  travel  to  new  scenes,  and  come  back  to 
work  new  men  and  new  women.  Star  and  element  have 
been  in  existence  for  countless  ages ;  the  scenes  for  years ; 
even  the  men  and  women  have  been  growing  old.  The  new- 
ness is  all  in  the  perception.  The  new  world  is  really  just  as 
old  as  the  rest  of  the  globe.  The  readers  of  Hume  must  bear 
in  mind  that  the  historian  was  not  unaware  of  the  return  of 
the  Church  of  England  to  primitive  Christianity.  When  he 
said  "the  new  religion"  he  meant  that  it  came  home  with 
new  and  unfamiliar  force  to  the  minds  and  hearts  of  that 
day.  "The  ancient  superstition"  had  grown  in  upon  the 
original  faith ;  and  the  original  faith  came  back  like  new. 
And  this  took  place  within  the  Church  of  England. 

Langton's  appointment  (A.  D.  1207)  Hume  describes  as 
an  "encroachment  of  the  Romish  see,"  and  records  how  the 
Pope  "annulled"  Magna  Charta  on  the  ground  that  it  was 
"unjust  ....  and  derogatory  to  the  dignity"  of 
Rome ;  how  the  English  retorted  age  after  age  with  confirma- 
tions of  the  charter." 

We  should  now  examine  Hume's  record  as  it  has  been 
made  out  by  his  critics  and  reviewers.  Hallam  attacks  him 
for  some  minor  errors."*  The  late  Pro- 
fessor George  P.  Fisher  of  Yale  Univer- 
sity, says:  "Hume's  negligence  in  examining  and  reporting 
authorities,  his  inaccuracy,  his  partiality  for  the  Stuarts, 
and  his  frigid  tone  with  regard  to  questions  of  morals  and 
religion,  are  now  conceded."  ' 

Hume  himself  says  that  his  history  was  received  with 

"reproach,  disapprobation,  and  even  detestation"  because  he 

had   "presumed  to   shed  a   generous  tear 
Moulton  ri/-  p^, 

for  the  fate  of  Charles  I.  and  the  Earl  of 

Strafford."     The  Primate  of  England  and  the  Primate  of 

Ireland  alone  wrote  him  words  of  encouragement.     The  in- 


*  Hume  :    History,  Ch.  8,  par.  7,  and  foil. 

'  Ilallam :    Constitutional  History   of  England,  Vol.    1,   pp.    193    (note) 
203,  205   (note),  208   (note),  and  64. 

•  Fisher :    The  Reformation,   p.   494.     1902,   Vol.  3. 


HUME  15 

scription  on  Hume's  tomb  contains  no  eulogy,  but  the  words 
"Leaving  it  to  posterity  to  add  the  rest." 

Let  us  now  see  what  posterity  has  offered.  Of  the 
forty-one  criticisms  cited  in  Moulton,  twenty-one  accuse 
Hume  of  inaccuracy  or  partiality,  while  five  give  him  credit 
for  accurate  narrative  or  impartial  judgment.  Two  brief 
sentences  are  worth  quoting  from  his  most  modern  critics 
who  had  the  advantage  of  all  that  went  before.  Professor 
Saintsbury  in  1896  wrote:  "The  old  accusations  against  its 
partisanship  are  ridiculous.  Hume's  Toryism  did  not  lead 
him  nearly  so  far  from  absolute  impartiality  as  Lingard's 
'Popery,'  as  Macaulay's  Whiggishness,  as  Mr.  Green's  neo- 
Liberalism ;  and  he  compensated  it  by  a  sort  of  transcendence 
of  humour  which,  unfortunately,  none  of  these  three  shared." 
Edmund  Gosse  in  1897  wrote:  "Modern  critics  have  shown 
that  Hume's  pages  swarm  with  inaccuracies,  and  that,  what 
is  a  worse  fault,  his  predilections  for  Tory  ideas  lead  him 
to  do  wilful  injustice  to  the  opponents  of  arbitrary  power." 
And  another  says :  Hume's  "political  principles  led  him  to 
exalt  the  royal  prerogative,  his  philosophic  opinions  forced 
him  to  depress  the  Church."  ^ 

For  the  sake  of  completeness  we  might  take  up  at  this 
point  the  history  known  as  the  Student's  Hume.  We  find 
most  of  Hume's  expressions  as  given,  with  this: 

"The  year  1534  may  be  considered  as  the  era  of  the  separa- 
tion of  the  English  Church  from  Rome." '  "The  mass, 
which  had  always  been  celebrated  in  Latin,  was  translated 
into  English,  and  this  innovation,  with  the  retrenching  of 
prayers  to  saints,  and  of  some  superstitious  ceremonies,  was 
the  chief  difference  between  the  old  mass  and  the  new  liturgy. 
The  doctrine  of  the  real  presence  was  tacitly  condemned  by 
the  new  Communion  service,*  but  still  retained  some  hold 
in  the  minds  of  men.  Thus  the  principal  tenets  and  prac- 
tices of  the  Catholic  religion  were  now  abolished."  The 
editor  speaks  of  "the  reestablishment  of  the  usurpation  and 
idolatry  of  the  Church  of  Rome"  as  a  possibility  if  Mary 
should  succeed  Edward.  And  "All  Mary's  acts  showed  that 
she  was  determined  to  restore  the  Roman  Catholic  religion." 


'  Moulton :    The  Library  of  Literary  Criticism.     1902,  Vol.   3,  pp.   655, 
649. 

'  Student's  Hume,  Chap.   15,   par.   2. 

» This  is  certainly  an  error,  as  will  appear  later.     Pp.  73,  214,  ff. 


16  THE  HISTORIANS  AND  THE  REFORMATION 

"Bishops  and  priests  were  encouraged  in  their  forwardness 
to  revive  the  Mass."  "The  Mass  was  every-where  reestab- 
lished." "In  one  session,  without  any  violence,  tumult,  or 
clamour,  was  the  system  of  religion  altered."  "A  law  was 
also  passed  that  the  Jesuits  and  Popish  priests  should  de- 
part the  kingdom  within  forty  days;  and  the  exercise  of  the 
Catholic  religion,  which  had  formerly  been  prohibited  under 
lighter  penalties,  was  totally  suppressed."^" 

Before  Hume's  History  (pub.  1754)  came  Burnet's  in 
1679,  and  Milton's  in  1670.  The  Burnet,  while  "a  projectile 
fired  in  defence  of  the  Protestant  interests,"  asserts  the 
continuity  of  the  Church  of  England.  It  is  "fair  and  clear, 
and  supported  by  documents."  " 


10  student's  Hume,  Chap.  16,  par.  6  and  11  ;  Chap.  17,  par.  2  and  3 ; 
Chap.  18,  par.  1  and  17. 

"Prof.  A.  J.  Grant  (Leeds  U.)  :  English  Historians,  1906,  p.  xxiv. 
Burnet's  book  is  called  The  History  of  the  Reformation  of  the  Church  of 
England,  in  which  Continuity  is  asserted  in  Dedication,  p.  xxix ;  and  Vol. 
II.,  p.  374,  Prof.  Nares'  ed.,  1842.  Nares  had  the  chair  of  Modern  History  at 
Oxford.  There  is  a  good  article  on  Burnet  in  the  Church  Times,  London, 
29  May,  1908. 


CHAPTER  III. 

MACAULAY  AND  HIS  CRITICS. 

His  Statements  in  the  Histoky — In  the  Essays — His  Fibst  Cbitic — His 
Early  Popularity — His  Influence — Pbaisb  by  Fobmbe-Pkesidbnt 
Roosevelt — Criticism  by  Lord  Acton — Mr.  Gladstone — President 
RouTH  of  Magdalen  College. — Me.  George  Biekbeck  Hill — Pbofbssor 
Collins — Mr.  Lecky — Professor  John  Fiskb — Thh  Rbtibws — Bishop 
John  Williams — Bishop  Stubbs — J.  Cotter  Mobbison — Pbtbb  Baynb — 

LOBD      MOELEY THE      REVIEWS WALTER      BAQBHOT THREE      OtHEBS 

President    Woodrow    Wilson    of    Princeton — Professor    Fsbeman — 
Necessity  of  this  Record  of  Extended  Criticism. 

"Now  let  US  take  Maeaulay,  and  begin  in  his  first  chapter. 
He  refers  to  English  pre-Reformation  Christians  as  "of  the 
Latin  Communion";  the  Church  to  which  they  belong  as 
"the  Church  of  Rome";  "the  Roman  Cath-        ^^        ^      , 
olic  system."     "It  is  difficult  to  say  whether  words 

England  owes  more  to  the  Roman  Catholic 
religion  or  to  the  Reformation."  "Henry  VIII.  attempted 
to  constitute  an  Anglican  Church  different  from  the  Roman 
Catholic  Church  on  one  point  alone.  His  success  in  this 
attempt  was  extraordinary But  Henry's  sys- 
tem died  with  him."^ 

Macaulay  speaks  of  the  "founders"  of  the  Church  of 
England  as  of  the  time  of  the  Reformation.*  And  again 
he  says : 

"A  union  (between  government  and  the  Protestaiits)  was 
effected,  and  the  fruit  of  that  union  was  the  Church  of 
England."  He  speaks  of  "the  alliance  which  produced  the 
Anglican  Church";  and  "the  compromise  from  which  she 


iMacaulay :  The  History  of  England,  etc.  Harper's  Ed.  of  IfTt,  Tol.  1, 
pp.  32,  55,  56. 

2  Macaulay:  Essays,  Vol.  1,  Hallam.  Bd,  N.  T.,  187T,  Pf.  418,  484. 
Vol.  4,  Gladstone,  p.  174. 


18  THE  HISTORIANS  AND  THE  REFORMATION 

sprang";  of  "the  founders  of  the  Anglican  Church";  that 
"the  Church  of  England  ....  copied  the  Roman 
Catholic  forms  of  prayer";  that  "the  Irish  were  the  only 
people  who  had  remained  true  to  the  old  religion";  and  that 
"the  founders  of  the  Anglican  Church  had  retained  epis- 
copacy." ^ 

Lord  Morley  has  again  brought  to  attention  one  of  the 
most  extreme  of  Macaulay's  statements :  "I  remember  what 
we  have  taken  from  the  Roman  Catholics."*  He  is  speaking 
of  property  now  used  for  education.  But  if  college  property 
was  taken  from  Roman  Catholics,  it  would  be  argued  by 
most  persons  that  Church  property  also  was  taken  from  Ro- 
man Catholics  and  given  to  others.  The  words  seem  to  in- 
volve the  present  equipments  of  the  English  Church  so  far 
as  they  existed  prior  to  the  Reformation.  The  reader  may 
judge  whether  this  interpretation  coincides  with  the  other 
expressions  quoted  from  Macaulay.  We  are  on  the  whole 
justified  in  taking  Macaulay  for  an  authority  for  the  idea 
that  at  the  Reformation  the  old  Church  was  banished  and  in 
its  stead  a  new  Church  was  founded. 

This  is  Macaulay's  theory. 

But  what  do  people  think  of  Macaulay  ? 

The  statements  which  I  have  quoted  drew  a  protest,  and 
they  were  among  the  first  statements,  if  not  the  very  first,  to 
be  challenged.  The  critic  in  this  instance  was  the  Bishop  of 
Exeter.  But  what  is  a  Bishop  against  a  Macaulay?  For 
it  must  be  remembered  that  Macaulay's  History,  at  the  time 
.  _    .      -,  of  its  publication,  was  hailed  by  the  lit- 

erary world  with  a  shout  of  delight.  Wo 
such  history  had  ever  been  written.  Edition  succeeded  edi- 
tion, on  both  sides  of  the  great  water.  People  speculated 
and  wrote  about  the  fabulous  profits  of  the  publishers.  The 
author  expanded  with  pride  under  the  genial  influence  of 
unexpected  pecuniary  reward,  not  to  mention  his  well-de- 
served fame.  It  was  said  that  everyone  who  could  read  was 
reading  Macaulay.  Even  to  this  day  you  may  gather  your 
evidence  of  the  remaining  force  of  the  vogue.  In  American 
homes,  especially  out  of  the  cities  and  towns,  and  in  places 

» Macaulay :    History,  as  above.     Vol.  1,  pp.  57,  58,  59,  72,  and  79. 
«  Morley  :    Life  of  Gladstone,  1903,  Vol.  1,  p.  270. 


MACAULAY  AND  HIS  CRITICS  19 

where  you  would  not  quite  expect  it,  where  a  family  will 
keep  but  a  very  small  library  in  a  single  small  case,  you  will 
find  they  have  their  Macaulay,  often  the  only  visible  volume 
of  foreign  history. 

For  over  half  a  century  the  influence  of  this  book  in  its 
field  has  been  supreme.  I  will  presently  return  to  this  con- 
dition, as  it  is  a  factor  in  our  mental-religious  constitution. 
But  what  is  the  real  place  of  Macaulay  in  history?  Cer- 
tainly it  is  not  the  rank  as  now  and  formerly  accepted. 

Amongst  authors  of  repute  it  is  possible  to  find  few  who 
would  venture  to  commend  Macaulay  for  reliability.  Even 
the  exalted  position  of  a  President  of  the  United  States,  and 
the  immense  popularity  of  a  Roosevelt,     „  .  .       ,., 

.  ...  .     -,  Critics  of  Macaulay 

would  not  assure  infallibility,  nor  induce 

his  most  ardent  friends  to  expect  his  freedom  from  error  of 
judgment  in  a  historical  matter.  For  he  stands  almost  alone 
in  the  kind  of  eulogy  which  he  bestows  upon  Macaulay.  He 
speaks  of  "Macaulay,  with  his  eminently  sane  and  whole- 
some spirit,"  and  this  stands  out  against  a  vigorous  assault 
upon  the  "gnarled  genius"  of  Carlyle,  who  is  said  "delib- 
erately to  invert  the  truth."  ^  Mr.  Roosevelt's  estimate  of 
Macaulay  represents,  as  we  shall  see,  a  large  constituency  of 
opinion  which  needs  to  square  itself  with  the  final  judgment 
of  experts. 

The  late  Lord  Acton,  who  was  Regius  Professor  of 
Modern  History  in  Cambridge  University,  gives  us  this 
criticism  of  Macaulay: 

"Burke  and  Macaulay  constantly  represented  the  states- 
men of  the  revolution  as  the  legitimate  ancestors  of  modern 
liberty.  It  is  humiliating  to  trace  a  political  lineage  to 
Algernon  Sidney,  who  was  the  paid  agent  of  the  French 
King;  to  Lord  Russell,  who  opposed  religious  toleration  at 
least  as  much  as  absolute  monarchy;  to  Shaftesbury,  who 
dipped  his  hands  in  the  innocent  blood  shed  by  the  perjury 
of  Titus  Gates;  to  Halifax,  who  insisted  that  the  plot  must 
be  supported,  even  if  untrue;  to  Marlborough,  who  sent  his 
comrades  to  perish  on  an  expedition  which  he  had  betrayed 
to  the  French;  to  Locke,  whose  notion  of  liberty  involves 


^  Roosevelt :    Oliver   Cromtcell.     Written   while   former  President   Roose- 
velt was  Governor  of  the  State  of  New  York.     1900.     Pp.  1,  2-4,  140. 


20  THE  HISTORIANS  AND  THE  REFORMATION 

nothing  more  spiritual  than  the  security  of  property,  and  is 
consistent  with  slavery  and  persecution."  * 
As  early  as  1826,  Mr.  Gladstone  recorded  a  judgment  on 

Macaulay.     He  says  he  has  been  reading 

"a  most  violent  attack  on  Milton  by   Macaulay,  fair  and 
unfair,  clever  and  silly,  allegorical  and  bombastic,  republican 
and  anti-episcopal — a  strange  composition,  indeed." ' 
Just  half  a  century  later,  in  July,  1876,  Mr.  Gladstone 

wrote: 

"He  was  (as  has  been  variously  shown)  often  inaccurate 
.     .     .     .     recollections  of  character,  of  feelings,  of  opinions; 
of  the  intrinsic  nature,  details,  and  bearings  of  occurrences 
.     .     .     .    here  it  was  that  Macaulay's  wealth  was  unto  him 
an  occasion  of  falling    ....     the  possessor  of  so  power- 
ful a  fancy  could  not  but  illuminate  with  the  colours   it 
supplied  the  matters  which  he  gathered  into  his  great  maga- 
zine, wherever  the  definiteness  of  their  outline  was  not  so 
rigid  as  to  defy  or  disarm  the  action  of  the  in- 
„         .            truding  and  falsifying  faculty.     Imagination 
.     .     .     might  seriously  or  even  fundamentally 
disturb  the  balance  of  light  and  dark  in  his  opinions  of  Mil- 
ton or  of  Laud Hence  arose,  it  seems  reasonable 

to  believe,  that  charge  of  partisanship  against  Macaulay  as 
an  historian,  on  which  much  has  been,  and  probably  much 
more  will  be,  said.  He  may  not  have  possessed  that  scrupu- 
lously tender  sense  of  obligation,  that  nice  tact  of  exact 
justice,  which  is  among  the  very  rarest,  as  well  as  the  most 
precious,  of  human  virtues.  But  there  never  was  a  writer 
less  capable  of  intentional  unfairness.  This  during  his  life- 
time was  the  belief  of  his  friends,  but  was  hardly  admitted 
by  opponents.  His  biographer  has  really  lifted  the  question 
out  of  the  range  of  controversy.  He  wrote  for  truth;  but, 
of  course,  for  truth  such  as  he  saw  it;  and  his  sight  was 
coloured  from  within."  ....  "Weight,  breadth,  pro- 
portion, deep  discernment,  habitual  contemplation  of  the 
springs  of  character  and  conduct,  and  the  power  to  hold  the 
scales  of  human  action  with  firm  and  even  hand;  these 
.     .     .     .     are  rarely  observable  in  Macaulay." ' 

Mr.  Gladstone  gives  twenty  pages  of  this  review  to  a  dis- 
cussion of  some  fifteen  cases  of  historical  injustice,  some  of 
which  had  abundantly  been  proven  against  Macaulay. 


•  Acton  :    History  of  Freedom,  etc.,  p.  53. 

'  Morley :    Life  of  Gladstone,  Vol.  1,  p.  33. 

•  Gladstone  :    Gleanings  of  Past  Years,  Vol.  2,  pp.  290,  291,  292,  298,  299, 
315-331,  and  339,  especially  p.  318,  par.  72. 


MACAULAY  AND  HIS  CRITICS  21 

From  this  same  paper,  Lord  Morley  cites  as  follows: 

"Mr.  Gladstone  wrote  in  1876,  in  a  highly  interesting 
parallel  between  Carlyle  and  Macaulay — both  of  them  honest, 
he  said,  both,  notwithstanding  their  honesty,  partisans;  both  of 
them  poets  using  the  vehicle  of  prose;  both  having  the 
power  of  painting  portraits  extraordinary  for  vividness  and 
strength;  each  of  them  vastly  though  diversely  powerful  in 
expression,  each  more  powerful  in  expression  than  in 
thought;  neither  of  them  to  be  resorted  to  for  comprehensive 
disquisition,  nor  for  balanced  and  impartial  judgments.'" 

And,  fifteen  years  later,  for  Macaulaj  seems  to  have 
been  to  Mr.  Gladstone  almost  literally  a  life-long  study  and 
interest,  and  his  judgment  spans  just  sixty-five  years: 

"Macaulay  is  so  caught  by  a  picture,  by  colour,  by  sur- 
face, that  he  is  seldom  to  be  counted  on  for  a  just  account 
of  motive."'" 

Nor  is  this  all.  For  reasons  connected  with  his  vogue 
and  popularity  of  which  we  will  give  an  idea  later  on,  it 
will  be  necessary,  solely  to  meet  the  vast  influence  of  Ma- 
caulay, to  pile  up  these  criticisms,  as  certainly  they  cannot 
be  piled  up  against  any  other  historian. 

Dean  Burgon  preserves  a  letter  from  a  fellow  of  Merton 
College,  Edmund  Hobhouse,  sometime  Bishop  of  ITelson,  in 
which  is  the  following  passage:  "I  called  on  the  venerable 
Routh  the  day  after  he  entered  his  95th  year,  ....  and 
found  him  full  of  Macaulay.  He  thinks 
M.  is  too  'one-sided  a  gentleman'  to  hold 
high  rank  as  a  historian.  He  disproved,  from  documents 
in  his  possession" — then  follow  several  items  in  Magdalen 
College  and  Oxford  University  affairs  in  which  Macaulay 
is  accused  of  having  suppressed  facts  bearing  on  the  character 
of  James  11.  and  Charles  I.,  with  the  intention  of  making 
the  characters  look  "blacker."'' 

This  gentle  verdict  of  a  great  English  Churchman  and 
educator  may  be  set  beside  the  outspoken  comment  of  a  re- 
viewer: "Of  Laud  especially  the  historical  estimate  has 
changed  entirely  from  Macaulay's  ridiculous  and  spiteful 


Short  Criticisms 


9  Morley  :    Life  of  Gladstone,  Vol.  3,  p.  98. 
"The  same:    P.  425.     Anno.  1891. 

11  Burgon  :    Lives  of  Twelve  Good  Men,  1888,  pp.   41   and  42.     Compare 
Macleane :    Our  Island  Church,  1909,  p.  85,  on  "The  Crowning  of  Our  Kings." 


22  THE  HISTORIANS  AND  THE  REFORMATION 

caricature.""  George  Birkbeck  Hill  warns  us  of  "Lord 
Macaulay's  wild  and  wanton  rhetoric"  and  spreads  his  in- 
dictment over  ten  pages."  Professor  Collins,  now  Bishop 
of  Gibraltar,  says :  "The  historian  may  not  adopt  a  purely 
partisan  position  and  see  his  facts  through  a  lens  which  at 
once  distorts  and  colors  them,  like  Macaulay.""  The  his- 
torian Lecky  is  another  on  record  showing  how  Macaulay  vio- 
lates truthfulness."  And,  to  come  home,  Professor  John 
Fiske  speaks  of  the  historian  as  "the  prejudiced  and  impul- 
sive Macaulay,"  says  his  attempts  at  reply  to  certain  critic- 
isms left  him  "in  a  very  sorry  plight,"  and  shows  his  confu- 
sion of  two  men  different  in  kind  as  a  blunder.  The  whole 
passage  is  well  worth  reading." 

It  should  be  understood  that  this  error  of  Macaulay's  is 
no  discovery  of  Fiske's.  It  was  first  exploited  in  1858  in 
English  and  American  publications,  and  defended  in  1865, 
was  taken  up  again  in  1868,  and  two  books  were  issued  bear- 
ing upon  the  subject. 

Bishop  John  Williams  of  Connecticut  took  Macaulay  to 
task  for  drawing  false  inferences  from  an  utterance  of  Cran- 
mer's."     And  Bishop  Stubbs  says  : 

"How  can  we  recommend  the  man  who  wants  to  get  up 

the  rights  of  a  case  to  a  history  like  Macaulay's?     How  easy 

must  have  been  the  victory  of  Macaulay's  hero  if  all  his  ad- 

e,  ^    ,  ,  versaries  were  the  pitiful  knaves  and  fools  that 

Stubbs  ,  -,  .  ,  .  -r 

tney  appear  to  him  to  have  been,     i  am  not 

calling  him  a  slanderer,  I  do  not  believe  that  he  was  one; 
or  ignorant  or  careless,  for  he  was  most  learned  and  accurate ; 
nor  insincere,  for  he  was  most  sincere;  but  for  all  that  he 
was  a  party  writer."^' 

It  will  be  noticed  that  most,  if  not  all,  of  the  criticisms 
of  Macaulay's  work  already  presented  are  cited  not  from  what 


"  The  Church  Times,  London,  5  June,  1908,  p.  762.  Macaulay :  Essays, 
Hallam,  last  in  Vol.  1,  and  Vol.  3,  pp.  510-521. 

"  Hill  :  BosweU's  Life  of  Johnson,  1891,  Preface,  p.  xx.  See  also  the 
"astounding  blunder"  of  Macaulay  in  Hill :  Talks  Ahout  Autographs,  pp.  37 
and  38,  and  another  in  the  same,  pp.  117  and  118. 

"  W.  E.  Collins  :    The  Study  of  Ecclesiastical  History,  p.  25. 

"  Lecky  :    Historical  and  Political  Essays,  1908,  pp.  5  and  6. 

^«  Fiske  :  Dutch  and  Quaker  Colonies  in  America,  Ed.  of  1903,  Vol.  2,  pp. 
285-287,  290. 

"Williams:  Paddock  Lectures  for  1881,  "The  English  Reformation,'" 
pp.  71-74. 

'*  Stubbs :    Seventeen  Lectures,  p.  124. 


MACAULAY  AND  HIS  CRITICS  23 

may  properly  be  connected  with  the  literature  of  criticism, 
but  are  dropped  by  the  way  in  the  pursuit  of  some  other 
matter  into  which  Macaulay's  habitual  bias  forces  itself  in 
the  character  of  the  horrible  example.  It  counts  for  the 
equivalent  of  involuntary  testimony  before  the  courts.  We 
will  now  give  some  longer  extracts  from  articles  written  for 
the  direct  purpose  of  criticism  of  an  expert  and  professional 
type.  The  two  kinds  of  criticism  go  together.  Their  joint 
force,  when  they  agree,  as  in  this  case,  is  more  than  double. 
One  biographer  says: 

"Macaulay  belongs  to  a  class  of  writers  whom  critics  do 
not  always  approach  with  sufficient  circumspection  and  diffi- 
dence— the  class,  namely,  of  writers  whose  merits  and  defects 
appear  to  be  so  obvious  that  there  is  no   mistaking  them 
.     .     .     .     something    like    a    reaction    against    Macaulay's 
fame  has  recently  set  in."     "It  is  vexatious  to  be  forced  to 
add  that  the  historical  fidelity  of  the  fine  Essay  on  Warren 
Hastings  is  in  many  places  open  to  more  than  suspicion.     A 
son  of  the  Chief-justice  of  Bengal  has  shown  that  Macaulay 
has  been  guilty  at  least  of   very   reckless   statements.     He 
was  not,  one  likes  to  think,  intentionally  and  wittingly  un- 
fair; but  he  was  liable  to  become  inebriated  with  his  own 
rhetoric  till  he  lost  the  power  of  weighing  evidence.     The 
old  superstitious  belief  in  Macaulay's  accuracy  is  a  creed  of 
the  past." '" 
Peter  Bayne,  a  Scot,  who  edited  two  papers  in  Glasgow 
and  two  in  London,  has  an  essay  on  Macaulay  in  which  he 
says,  first,  that  Macaulay  is  wrong  in  attributing  the  perma- 
nence of  religious  influences  to  cold  material  causes ;  then : 
"This  fatal  defect  in  Mr.  Macaulay's  religious  views  viti- 
ates his  opinions  on  two  subjects,"    .    .    .    "on  the  great  re- 
ligious revolution  of  the   Sixteenth  century,   and  the  Pil- 
grim s  Progress  of  Bunyan."^" 

Lord  Morley's  name  we  have  already  used  in  bringing 
out  the  judgment  of  Gladstone,  and  also  as  editor  of  Ma- 
caulay's Life,  and  we  could  not  do  better  than  notice  the 
settled  character  of  his  own  opinion. 

About  thirty-three  years  ago  John  Morley,   now  Lord 


i»  J.  Cotter  Morison  :  Life  of  Macaulay  In  the  Series  English  Men  of  Let- 
ters, edited  by  Lord  Morley,  pp.  38,  39,  82,  and  83,  note. 

2"  In  Essays  in  Biography  and  Criticism,  Boston  Edition,  1858,  Second 
Series,  p.  64. 


24  THE  HISTORIANS  AND  THE  REFORMATION 

Morley  and  Secretary  for  India  in  the  British  Ministry, 
wrote  a  brilliant  and  learned  essay  on  Macaulay,  which  is  in 
fact  an  indictment.  He  shows  that  Macaulay's  historical 
example  was  bad;  that  he  set  a  bad  precedent  for  historical 
writers  in  general. 

"Macaulay  tempted  more  of  them  to  declaim  .... 
did  much  to  encourage  oracular  arrogance,  and  a  rather  too 
thrasonical  complacency  ....  trained  a  taste  for 
.  .  .  .  all  the  paraphernalia  of  the  pseudo-picturesque." 
Morley  does  the  historian  entire  justice,  recognizes  and  ac- 
claims his  genius.  As  he  says,  he  is  not  writing  "to  dis- 
parage his  genius,  but  to  classify  it."  " 

It  is  obvious  that  Mr.  Morley  did  not  intend  to  have  Ma- 
caulay classified  as  a  good  and  impartial  historian.  But  no 
question  can  be  raised  on  the  point  of  popularity.  For  Mr. 
Morley  again  wrote :  "Macaulay  made  thousands  read  his- 
tory who  before  had  turned  from  it  as  dry  and  repulsive." 
In  this  lies  his  gift;  not  in  judicial  fairness.  His  own  age 
was  amazed  at  his  popularity. 

"Seven  years  have  elapsed,"  said  a  London  correspon- 
dent, "since  Macaulay  produced  the  first  two  volumes  of 
what  the  wags  call  his  story,  and  what  the  grave  ones  don't 
call  history.  Wliatever  it  may  be  called,  its  name  smells 
exceedingly  sweet  in  the  nostrils  of  its  publishers,  .... 
who  have  published  an  edition  of  nobody  but  themselves 
,  knows  how  many  thousands,  nearly  every  year 

p       .     .  since.     .     .     .     The  metropolitan  subscription 

has,  doubtless,  by  this  time,  exceeded  10,000, 
which,  at  the  lowest  possible  calculation,  would  leave  a  clear 
profit  of  £6,000."  .  .  .  One  library  took  2,700 ;  "think  of 
that  for  a  circulating  library — upwards  of  £3,000  for  a  supply 
of  one  book!"  .  .  .  "There  will  be  30,000  copies  dis- 
posed of  in  1856."  .  .  .  "Up  to  Saturday  the  London  sub- 
scription alone  had  reached  20,000  copies,  and  14,000  for  the 
provinces — total,  34,000  copies;  and  the  list  not  closed  yet 
•  .  .  .  The  cost  to  the  public  of  these  40,000  copies, 
.  .  .  .  would  be  £72,000.  Placed  side  by  side,  the  books 
would  extend  more  than  two  miles  and  a  half  .... 
piled  one  upon  another,  as  if  St.  Paul's  Cathedral,  the  monu- 
ment, Pompey's  Pillar,  and  the  great  Pyramid  were  all 
placed  one  upon  another,  their  height  would  not  amount  to 


"  Littell's  Living  Age,  Boston,  20  May,  1876,  p.  48.     Macaulay  had  been 
dead  seventeen  years. 


MACAULAY  AND  HIS  CRITICS  25 

more  than  a  tenth  of  that  of  the  books."  Thus  did  the  age 
outpour  its  amazement."  BlacTcwood's  said:  "No  history, 
we  suppose,  ever  written  or  published,  pretending  to  be  a  his- 
tory, and  not  a  romance  or  a  poem,  has  ever  reached  or  ap- 
proached the  extent  of  popularity  attained  by  Mr.  Macaulay. 
A  book  which  has  been  read  by  almost  every  person  in  the 
three  kingdoms  pretending  to  intelligence,  canvassed  by  al- 
most every  periodical  which  ever  touches  upon  literature, 
and  discussed  in  every  circle  where  books  are  loved  or  known 
— must  be  something  of  different  mettle  from  those  histories 
which  we  have  all  read  under  pressure  of  conscience  as  a 
duty  or  a  necessity."  But  "Mr.  Macaulay  utters  a  deliver- 
ance on  the  most  inadequate  grounds,  accepts  unworthy  tes- 
timony, falls  into  serious  errors,  and  makes  no  attempt  to 
correct  the  same.""*  The  Athenaeum  said:  "In  closing 
these  volumes  ....  we  must  record  our  impression  of 
them  as  a  whole :  They  have  great  beauties  and  great  defects. 
They  are  unusually  copious  in  knowledge  and  in  utter- 
ance. They  are  exciting,  various,  and  eminently  pictorial. 
They  are  also  full  of  prejudice — personal  prejudice  and  party 
prejudice.  In  many  parts  they  are  hasty  in  judgment  as 
well  as  passionate  in  expression.  Many  will  object  to  char- 
acters and  passages — and  there  is  more  than  one  excessively 
rancorous  attempt  to  blacken  a  bright  reputation.  Yet,  with 
all  their  defects,  these  volumes  are  a  fine  addition  to  our 
library — the  greatest  historical  work  of  our  generation."  ^* 
The  Quarterly  Review  said     "The  time  has  come  when  we 

feel    bound    to    enter    a    firm    protest        ^,       ^ 

»  ,  1  •        1  •  1  The     Reviews     on 

against  a  species  oi  hero-worship  which  ..         . 

cannot  fail  to  demoralize  and  discredit 

the  republic  of  letters,  if  it  spreads.  The  worshippers  at  the 
Macaulay  shrine  will  not  rest  satisfied  with  the  ready,  nay 
eager,  recognition  of  their  idol  as  the  most  brilliant  and 
popular  essayist  and  historian  of  the  age.  They  peremptorily 
insist  on  his  infallibility.  There  is  to  be  no  appeal  from 
his  judgments     .     .     .     ." 

"When  a  lady  asked  Dr.  Johnson  how  he  came  to  commit 
a  palpable  blunder  in  his  Dictionary,  he  replied :  'Ignorance, 
Ma'am,  pure  ignorance.'  Lord  Macaulay  was  never  seduced 
into  such  a  display  of  frankness,  although  he  could  have  af- 
forded it  equally  well.  It  was  a  point  of  honour  with  him 
never  to  admit  an  error ;  and  his  disciples  manfully  maintain 
to  this  hour  that  he  never  was  guilty  of  one.  There  has  been 
enough  of  this Almost  all  readers  feel  the  charm 


"  Littell's  Living  Age,  Boston,  8  Dec,  1855,  p.  597. 
"  Same,  1  Nov.,  1856,  pp.  257,  258. 
'*  Same,  16  Feb.,  1856,  p.  426. 


26  THE  HISTORIANS  AND  THE  REFORMATION 

of  Lord  Macaulay's  eloquence — of  his  rich,  imagination,  his 
descriptive  powers,  his  gorgeous  rhetoric,  his  glow,  grasp, 
and  comprehensiveness — but  very  few  care  to  inquire  about 
the  evidence  upon  which  his  splendid  declamations  rest. 
Examination  of  evidence  in  a  critical  spirit  is  to  most  per- 
sons repulsive,  and  it  is  always  difficult  to  undertake  the 
support  of  reasoned  truth  against  eloquent  sentiment.  We 
have,  moreover,  to  contend  .  .  .  against  an  established 
admiration,  which  in  many  minds  rises  to  something  like  a 

religious  sentiment The  time  can  hardly  come 

when  his  picturesque  and  luminous  pages  will  cease  to  be 
devoured  with  avidity  by  the  most  intellectual  and  impress- 
ible class  of  readers;  and  those,  above  all  others,  should  be 
forewarned  that  a  most  attractive  and  instructive  companion 
may  prove  a  very  unsafe  counsellor  or  guide."  " 

As  far  back  as  1849  a  notice  in  the  Quarterly  Review,  in 
face  of  the  avalanche  of  success  and  the  universal  shout  of 
delight  with  which  Macaulay's  historical  works  were  then 
being  received,  dared  to  saj :  "The  work,  we  apprehend,  will 
hardly  find  a  permanent  place  on  the  historical  shelf — nor 
ever,  assuredly  ....  be  quoted  as  authority  on  any 
question  or  point  of  the  History  of  England." 

This  provoked  a  reply  from  the  Edinburgh  Review, 
which  after  a  vigorous  and  lengthened  defence  of  his  ac- 
curacy,  admits  "one  fault  which  strikes  us  as  important 

.  .  His  talent  for  description  sometimes  gets  the  better 
of  him;  and  although  he  neither  invents  nor  imagines  inci- 
dents, it  now  and  then  happens  that  he  loads  a  fact  with 
more  inferences  and  accessories  than  it  can  easily  sustain." 
For  this  magazine  Macaulay  himself  was  a  reviewer,  and 
the  defence  is  partly  friendship;  the  admission  is  of  the 
greater  value.  Twenty-seven  years  later,  Cornhill  Maga- 
zine said :  "There  is  something  in  the  absolute  confidence  of 
Macaulay's  political  dogmatism  which  varies  between  the 
sublime  and  the  ridiculous."  Blackwood's  said  in  1856: 
"Everybody  reads — everybody  admires — but  nobody  believes 
in  Mr.  Macaulay."'" 


"Same,  23  May,  1868,  p.  451. 

"  These  extracts  are  taken  from  reprints  in  Littell's  Living  Age,  Boston, 
1849,  Vol.  21,  p.  519 ;  1849,  Vol.  22,  p.  460 ;  1876,  Vol.  129,  p.  807  ;  1856, 
Vol.  51,  p.  258. 


MACAULAY  AND  HIS  CRITICS  27 

In  the  course  of  a  very  full  and  appreciative  paper  on 
Macaulaj,  Walter  Bagehot  says : 

The  style  of  Macaulay  "is  too  omniscient.  Everything 
is  too  plain.  All  is  clear;  nothing  is  doubtful.  Instead  of 
probability  being,  as  the  great  thinker  expressed  it,  'the  very 
guide  of  life,'  it  has  become  a  rare  exception — an  uncommon 
phenomenon.  You  rarely  come  across  anything  which  is  not 
decided.  This  is  hardly  the  style  for  history.  The  data  of 
historical  narratives,  especially  of  modern  histories,  are  a 
heap  of  confusion  ....  history  is  a  vestige  of  vestiges ; 
few  facts  leave  any  trace  of  themselves,  and  witness  of  their 
occurrence;  of  fewer  still  is  that  witness  preserved.  .  .  . 
It  is  not  possible  that  these  data  can  be  very  fertile  in  cer- 
tainties. .  .  .  Each  probability  seems  to  him  [Macaulay] 
a  certainty,  each  piece  of  evidence  conclusive.  Macaulay's 
so-called  inaccuracy  is  a  phase  of  this  defect.  Macaulay's 
'party-spirit'  is  another  consequence  of  his  positiveness. 
When  he  inclines  to  a  side,  he  inclines  to  it  too  much."" 

One  may  find  a  great  many  expressions  of  the  same  opin- 
ion of  Macaulay's  History.  For  instance,  Carlyle  says  it  is 
impartial;  Lockhart  says  it  is  no  history.  Henry  Greville 
says  Macaulay  "floored"  the  Quakers  in  the  Penn  incident. 
Harriet  Martineau  says  the  history  is  mere  romance  and 
calls  the  Penn  story  a  slander.  Woodrow  Wilson''^  says  Ma- 
caulay was  "subtly  turning  narrative  into  argument ;  we  must 
deem  him  earnest;  we  cannot  deem  him  safe;  and  willingly 
or  unwillingly  we  reject  the  guide  who  takes  it  upon  himself 
to  determine  for  us  what  we  shall  see."  '* 

The  historian  Freeman  is  another  who  resents  Macau- 
lay's treatment  of  character:  referring  to  Laud,  he  says: 
"Macaulay's  mere  contempt  is  certainly  out  of  place."  And 
he  commends  Gardiner  for  that  he  "certainly  does  not  tell 
his  story  like  Macaulay."^" 

This  line  of  criticism  has  not  only  continued,  but  is  ren- 
dered necessary  by  the  charm  and  virility  by  which  the  crit- 
ics   acknowledge    themselves    captivated. 

_,  ..  ,,  T  Summary 

lor  us  it  IS  repeated,   because  there  are 

"  Bagehot :  Literary  Studies,  Ed.  of  1856,  Vol.  2,  pp.  221-260  ;  Ed.  of 
1898,  Vol.  2,  pp.  38-42.  See  also  Beeching :  Francis  Atterbury,  1909, 
Preface. 

28  Now  President  of  Princeton  University. 

2*  Moulton :    Library  of  Literary  Criticism,  Vol.   6,  p.  103. 

5"  Stephens :  Life  and  Letters  of  Edward  A.  Freeman,  1895,  Vol.  2,  pp. 
187  and  226. 


28  THE  HISTORIANS  AND  THE  REFORMATION 

still  school  trustees,  school  principals,  and  school  teachers, 
who,  swayed  by  a  great  name,  warmed  by  a  great  heart, 
charmed  by  a  story  well  told,  are  prone  to  accept  Macaulay's 
writings  as  history,"  One  cannot  help  feeling  that  to  "ex- 
pose" Macaulay  in  an  age  when  he  receives  so  much  popular 
and  unwarranted  trust,  would  be  a  service  to  the  truth. 

Solely  because  of  glare  and  vogue,  Macaulay's  view  of 
the  English  Reformation  became  the  view  of  our  ancestors, 
and  has  been  handed  down  to  us  as  a  tradition.  As  we  go 
on,  we  shall  see  how  his  view  survives  at  the  present  day, 
and  in  what  cases  it  becomes  the  personal  assumption  of 
modern  writers ;  and  finally,  we  shall  see  in  what  quarters  an 
effort  is  made  to  contradict  it.  With  such  a  momentum 
Macaulay's  view  of  the  English  Church  could  not  fail  to 
impress  the  English  public,  and  more  particularly  to  find  a 
fertile  soil  for  propagation  in  the  new  world.  The  usual 
American  view  of  the  English  Reformation  can  probably 
be  traced  to  this  source. 

A  majority  of  Americans  would  consider  themselves 
worsted  in  an  argument  in  which  Macaulay  could  be  cited 
against  them.  I  recall  objecting  to  Macaulay  as  a  final  au- 
thority on  one  occasion  when  he  was  cited  by  an  influential 
young  American  educator,  who  holds  the  degree  of  Doctor  of 
Philosophy  from  a  German  University.  "Macaulay,"  he  said, 
"Why  Macaulay  is  the  prince  of  historians !"  There  are  still 
a  great  many  people  of  the  same  opinion.  And  this  chapter 
will  not  have  failed  of  its  purpose  if  it  should  convince  but 
a  few  persons  who  find  themselves  occasionally  thinking  of 
our  religious  history,  that  the  old  popular  prince  of  history 
is  but  a  blind  guide  for  the  modern  American. 

So  much  for  Macaulay.  But  the  main  question  reaches 
beyond  him,  and  his  work  and  his  reputation.  For  the 
English  Reformation  it  is  not  too  much  to  say  that,  after  the 
lapse  of  many  years,  during  which  in  some  circles,  which  are 


"  May,  1909,  Catalogue  Maynard's  English  Classics,  p.  16,  gives  Ma- 
caulay's History,  chapter  1,  with  Critical  Opinions.  But  the  book  gives  a  few 
of  the  favorable  lines  from  Morley,  Gladstone,  and  Leslie  Stephen,  and  on 
page  47  a  special  heading,  "Origin  of  the  Church  of  England."  This  book  is 
fit  to  buttress  a  sectarian  controversy,  rather  than  for  use  in  any  public 
institution. 


MACAULAY  AND  HIS  CRITICS  29 

in  fact  the  widest  circles  of  our  reading  public  and  their 
disciples,  Macaulay's  view  has  prevailed  unquestioned,  the 
matter  now  demands,  at  the  hands  of  the  teachers,  the  clergy, 
and  the  thinking  world,  a  careful  re-examination. 


CHAPTER  IV. 

FROUDE  AND  HIS  CRITICS. 

What  Froude  Says — Criticism  by  James  Russell  Lowell — Herbert  Paul, 
Froude's  Biographer — Words  of  Commendation — Andrew  Lang — Pbo- 
fessors  Collins  and  Stubbs. 

Few  histories  are  more  widely  distributed  among  the 
public  libraries  than  Froude's.  Froude  sets  the  Keformation 
in  its  true  place : 

"I  believe  the  Reformation  to  have  been  the  greatest  inci- 
dent in  English  history ;  the  root  and  source  of  the  expansive 
force  which  has  spread  the  Anglo-Saxon  race  over  the  globe, 
and  imprinted  the  English  genius  and  character  on  the  con- 
stitution of  mankind."  "The  Reformation  is  the  hinge  on 
which  all  modern  history  turns."^ 

"The  greatest  achievement  in  English  history,  the  'break- 
ing the  bonds  of  Rome,'  and  the  establishment  of  spiritual 
independence  was  completed  without  bloodshed  under  Eliza- 
beth's auspices,  and  Elizabeth  may  have  the  glory  of  the 
work." ' 

Froude  speaks  of  "the  statutes  (time  of  Henry  VIII.)  es- 
tablishing the  independence  of  the  Church  of  England,  which 
form  the  present  basis  of  its  connection  with  the  State."    He 

■n^  J  ,  »/r  ,.  ^  shows  in  a  letter  from  the  Emperor 
Froude's  Method  i  •      *      i  ^i 

Charles  V.  to  his  Ambassador  Chapuys, 

28  March,  1536,  that  the  emperor  proposed  concessions  mod- 
erating papal  taxation  and  "limiting  the  Pope's  remaining 
pretensions."     He    speaks    of    'T-Eglise    Anglicane"    "the 

^  Froude :  The  Divorce  of  Catherine  of  Aragon  as  Told  hy  the  Imperial 
Ambassadors,  N.  Y.  Ed.,  1891,  p.  18.     And  The  Council  of  Trent,  1896,  p.  1. 

2  Froude  :  History  of  England  from  the  Fall  of  Wolsey  to  the  Death  of 
Elizabeth,  N.  Y.  Ed.,  1875,  Vol.  12  (or  Reign  of  Elizabeth,  Vol.  6),  p.  587. 


FROUDE  AND  HIS  CRITICS  31 

Church  of  England,"  and  of  "the  Roman  Church,"     This  is 

of  interest,  as  it  is  said  in  several  text-books  which  we  shall 

have  to  notice  that  these  terms  arose  at  a  much  later  period ; 

we  shall  show  that  on  the  contrary  they  belong  to  a  time  even 

earlier  than  this.     There  is  also  "the  Church  of  England" 

in  153Y/ 

Froude  sets  a  good  precedent,  which  other  historians  have 

forgotten  to  follow,  with  consequent  detriment  to  their  work, 

in  his  recognition  of  the  exact  limits  in  „ 

£ast  eind  West 
Christendom  within  which  the  papacy  had 

been  recognized  as  an  influence.  There  is  here  an  important 
geographical  consideration  which  must  always  be  reckoned 
with  in  making  conceptions  of  historic  separations  existing 
amongst  Christian  peoples,  and  the  re-unions  which  possibly 
may  follow.  Froude  thiis  speaks  of  "the  Western  Church" 
and,  at  some  length,  of  "the  Eastern  branch  of  the  divided 
Church."' 

Froude  gives  correctly  the  directions  for  the  education 
of  the  people  in  1536,  a  matter  which  has  sometimes,  through 
l^he  text-books,  been  greatly  misunderstood,  because  mis- 
stated. , 

"The  paternoster,  the  apostles'  creed,  and  the  ten  com- 
mandments had  been  lately  published  in  English.  Fathers 
of  families,  schoolmasters,  and  heads  of  households  were  to 
take  care  that  these  fundamental  elements      _  .        , 

of  the  Christian  faith  should  be  learnt  by  -.. ,  _.       , 

the  children  and  servants  under  their  care; 
and  the  law  of  the  land  was  to  be  better  observed,  which  di- 
rected that  every  child  should  be  brought  up  to  learning  or  to 
some  honest  occupation"  .  .  .  and  "a  Bible  in  English 
[is]  to  be  provided  in  every  parish."  Basing  her  membership 
on  these  "fundamental  elements,"  the  Church  of  England  put 
the  charge  to  teach  children  the  creed.  Lord's  prayer,  and  ten 
cormnandments  into  the  Baptismal  service,  and  in  1661  the 
same  charge  was  added  to  the  Confirmation  service;  and  in 
years  preceding,  these  "fundamentals"  were  publicly  recited 
at  Confirmations.  The  association  of  the  apostles'  creed  is 
with   early   Christian   history,    the   creed   being   an   easily- 


» The  same,  Vol.  2,  Appendix,  pp.  507  and  538  ;  Vol.  3,  p.  229. 

*  Froude :  Short  Studies  on  Great  Subjects,  Second  Series,  Calvinism, 
N.  Y.  Ed.,  1872,  pp.  39  and  40,  and  Froude :  The  Story  of  the  Spanish  Ar- 
mada and  Other  Essays,  N.  Y.  Ed.,  1892,  p.  224. 


32  THE  HISTORIANS  AND  THE  REFORMATION 

memorized  brief  of  the  Scriptures;  the  paternoster  is  the 
word  of  Christ;  the  ten  commandments  are  associated  with 
the  name  of  Moses.  Here,  evidently,  would  be  small  evi- 
dence of  a  "new  religion,"  as  some  have  ventured  to  describe 
it,  springing  up  at  the  Reformation.  To  the  old  creed. 
Lord's  prayer,  and  commandments  the  Church  of  England 
"changed  back,"  by  an  act  of  renewal  of  her  vows  and  re- 
membrance of  her  principles.  "The  'materials'  of  monastic 
religion  were  the  real  or  counterfeit  relics  of  real  or  counter- 
feit saints,  and  images  of  Christ  or  the  Virgin,  and  not  sup- 
posed, but  ascertained,  to  bring  in  a  pleasant  and  abundant 
revenue  to  their  happy  possessors."  ° 

Speaking  of  the  fall  of  Cromwell  in  1540,  Froude  says: 
"Wave  after  wave  has  rolled  over  his  work.  Romanism 
flowed  back  over  it  under  Mary.  Puritanism,  under  an- 
other even  grander  Cromwell,  overwhelmed  it.  But  Roman- 
ism ebbed  again,  and  Puritanism  is  dead,  and  the  polity  of 
the  Church  of  England  remains  as  it  was  left  by  its  creator." 
He  speaks  of  the  Reformation  prelates  as  being  "the  founders 
of  the  English  Church."  The  last  will  and  testament  of 
Henry  VIII    no       ^^^S  Henry  VIII.  was  written  probably 

p  *  in  1544,  executed  in  1546,  but  four  weeks 

before  the  king's  death,  and  is  dravsm  "in 
the  name  of  God  and  of  the  Glorious  Blessed  Virgin  our  Lady 
St.  Mary,  and  of  all  the  Holy  Company  of  Heaven."  It  says : 
"We  do  instantly  require  and  desire  the  blessed  Virgin  Mary 
His  mother  ...  to  pray  for  us."  It  provides  for  daily 
Masses  "to  be  said  perpetually  while  the  world  shall  endure." 
A  vast  amount  of  money  is  left  for  these  Masses. 

Why  is  not  this  proper  material  for  source-books  ?  When 
the  religious  views  of  Henry  VIII.  are  under  discussion, 
here  is  a  document  of  final  authority  from  which  the  pupil 
may  judge  for  himself.  Henry's  religion  is  more  mediaeval 
than  primitive,  more  late  Catholic  than  Protestant  or  Scrip- 
tural. 

Fronde's  looseness  of  language  when  he  treats  of  relig- 
ion will  become  evident  from  this  passage :  "Fitzalan    .    .    . 
.  liad    served    under   three    sovereigns    and 

of  Creed  under  three  creeds."      He  names  the  sover- 

eigns :  Henry,  Mary,  Elizabeth.     It  is  cer- 
tain that  all  professed  the  same  creeds,  notwithstanding  minor 

"Froude:  History,  Vol.  3,  79,  80,  265,  and  478;  Vol.  4,  pp.  488  and 
479. 


FROUDE  AND  HIS  CRITICS  33 

differences,  however  grave,  and  notwithstanding  the  intense 
excitement  of  the  times  over  differences  which  were  actually 
minor.  In  this  new  age,  when  the  religious  differences  are 
between  Oriental  and  Western,  between  Christian  and  non- 
Christian  or  pseudo-Christian,  it  is  a  matter  of  vital  import- 
ance that  the  class  should  understand  that  no  such  difference 
existed  at  the  time  of  the  Reformation ;  that  the  Creeds  of  all 
parties  were  the  Apostles'  and  ISTicene,  and  that  the  develop- 
ment of  Christendom  to  the  present  time  has  been  largely 
the  development  of  peoples  whose  religious  education  has 
been  with,  or  on  the  lines  of,  these  creeds.  Certainly  to  speak 
now  of  Protestant,  Orthodox,  or  Roman  creeds  will  not  do 
for  that  time,  since  it  would  be  sure  to  leave  a  false  impres- 
sion of  a  separation  between  the  earlier  Christian  peoples  or 
parties  which  did  not  then  exist.  Nov  may  we  work  for  the 
perpetuation  or  currency  of  such  phrases  as  "the  change  of 
religion,""  "the  old  religion,"'  "the  old  belief"^  "a  change  of 
creed,"*  or  "old  creeds  decayed" ;'"  or,  "the  establishment  of  a 
Creed,"  or  that  "creeds  rise  and  fall,"  when  as  a  fact  the 
great  common  creed  of  Christendom  has  existed  essentially 
from  Christendom's  infancy,  is  in  strict  accord  with  the  pri- 
mary documents  of  Christianity,  and  has  not  fallen  any  more 
than  it  has  arisen.  But  Froude  says  elsewhere :  "The  creed 
of  eighteen  centuries  is  not  about  to  fade 
away  like  an  exhalation."  Yet  "the  creed  ,,-, 
of  the  early  Church  was  not  the  creed  of 
the  Middle  Ages,  any  more  than  the  creed  of  Luther  and 
Cranmer  was  the  creed  of  St.  Bernard  and  Aquinas.  Old 
things  pass  away,  new  things  come  in  their  place."  " 

Froude  further  says: 

"The  Anglican  hierarchy     ....     drew  its  life  from 

Elizabeth's   throne,   and   had   Elizabeth     ^     .      -.    ^  ,.  . 
s  M        -i  ij  1-  1.1   J  •    J.  1        Denies  Catholicity 

lallen,  it  would  nave  crumbled  into  sand. 

The   Church  of  England   was  a  limb  lopped  off  from   the 

Catholic  trunk ;  it  was  cut  away  from  the  stream  by  which  its 


» The  same :    Vol.  7,  Ch.  1,  1559,  p.  45,  top  and  bottom. 

'  Vol.  10,  Ch.  XX,  p.  117. 

« Short  Studies,  1,   195. 

9  Vol.  7,  Ch.  VI.,  p.  541,  and  Vol.  12,  p.  570. 

"  Short  Studies,  2,  466 ;  1,  15  ;  1,  178-179. 


34  THE  HISTORIANS  AND  THE  REFORMATION 

vascular  system  had  been  fed;  and  the  life  of  it,  as  an  inde- 
pendent and  coriiorate  existence  was  gone  forever.  .  .  . 
The  image,  in  its  outward  aspect,  could  be  made  to  cor- 
respond with  the  parent  tree;  and  to  sustain  the  illusion,  it 
was  necessary  to  provide  Bishops  who  could  appear  to  have 
inherited  their  powers  by  the  approved  method,  as  successors 
of  the  apostles."  "The  Bishops  .  .  .  were  to  regard 
themselves  as  possessed  of  no  authority  independent  of  the 
crown.  They  were  not  successors  of  the  apostles,  but  merely 
ordinary  officials."  " 
Froude  again: 

"The  degenerate  ministry  which  had  taken  the  place  of 
the  Catholic  priests";''^  and:  "My  object     ....     was  to 

^     .       ^    ,    ,.  .  describe  the  transition  from  the  Catho- 

Denies   Catholicity       ,.       x^      i       i        -^i         i  •  i      ,i 

lie    Jingland    with    which    the    century 

opened     .     .     .     into  the  England  of  progressive  intelligence." 

The  battle  with  the  Spanish  Armada,  30  July,  1588,  "was  the 

sermon  which  completed  the  conversion  of  the  English  nation, 

o  •  r     ,,  Tj^  •    u     aiid  transformed  the  Catholics  into  An- 

Rise    of     "High        ,.  ,,     ,,^T  ,  ^     . 

p,       ,  ,,  glicans.         ihe  more  moderate   Catho- 

lics transformed  themselves  into  Catho- 
lics with  a  difference — Anglo-Catholics  or  High  Churchmen." 
Wliile  "The  Apostolical  succession  has  become  the  first  ar- 
ticle of  the  creed  of  half  the  clergy."  " 

It  is  possible  to  find  few  who  would  admit  the  origin  of 
Anglo-Catholicism  as  stated  by  Mr.  Froude.  He  flatly  and 
passionately  denies  them  their  standing-ground,  which  is, 
that  Catholic  conservation  was  the  first  purpose  of  the  Eng- 
lish Church  in  the  Reformation.  Fronde's  feelings  come  out 
plainly  in  two  expressions,  the  "Eomanist  superstition"  and 
"the  Book  of  Common  Prayer  of  the  present  Church  of 
England."'*  In  a  heading,  Froude  uses  the  phrase  "the  new 
and  the  old  creed."    And : 

"The  priest  was  converted  absolutely  into  a  minister;  the 
altar  into  a  table.     .     .     .     But  these  peculiarities  were  un- 
congenial with  the  rest  of  the  Liturgy,  with  which  they  re- 
fused to  harmonize  and     .     .     .    were  dropped  or  modified."^" 
And  I  believe  it  is  Froude  who  says  somewhere : 

"The  creed  of  a  thousand  years  was  made  a  crime  by  a 
doctrine  of  yesterday." 

"  Froude  :    History,  Vol.  7,  Ch.  II.,  p.  179,  1559,  also  Vol.  5,  Ch.  XXIV., 
p.  23,  1547.     See  also  Short  Studies,  3,  Sec.  6,  p.  119. 
^^  History,  Vol.  3  0,  Ch.  XXI.,  p.  195. 
"The  same:    Vol.  12,  pp.  555,  556,  557,  579. 

"  The  same  :    Vol.  G,  Ch.  XXXV.,  p.  495  ;  and  Vol.  5,  Ch.  XXV.,  p.  141. 
"  The  same :    Vol.  5,  Ch.  XXVIII.,  p.  365  ;  Vol.  7,  Ch.  II.,  p.  105. 


FROUDE  AND  HIS  CRITICS  35 

Although  Froude  says  that  he  does  not  rejoice  in  in- 
iquity, the  almost  joyous  manner  in  which  he  spreads  upon 
his  pages  the  details  of  badness  makes  these  volumes  more 
unfit  than  any  other  history  to  occupy  a  place  upon  school 
shelves.  Pupils  will  know  what  badness  is  without  the  aid 
of  descriptions  of  any  sort.  A  second  disqualification  is 
the  spirit  in  which  the  work  is  written — the  spirit  of  bit- 
ter brilliancy  ever  memorable  to  those  who,  like  the  writer, 
have  had  the  ill-fortune  to  have  heard  Froude  lecturing  in 
his  sad  and  darkened  last  days.  Yet  in  the  last  lectures  of 
his  life,  Froude  makes  use  of  expressions  quite  contradic- 
tory to  many  of  the  expressions  which  we  have  already 
quoted.  For  he  admits  that  the  present  Anglican  Bishops 
are  English  Catholics  as  distinguished  from  Roman  Catho- 
lics. He  is  speaking  of  the  Lord  Howard,  Elizabeth's  ad- 
miral at  the  time  of  the  Armada :  "Lord  Howard  of  Efiing- 
ham  was  no  more  a  Roman  Catholic  than — I  hope  I  am  not 
taking  away  their  character — than  the  present  Archbishop 
of  Canterbury  or  the  Bishop  of  London.  He  was  a  Catholic, 
but  an  English  Catholic,  as  those  reverend  prelates  are." 
''Lord  Howard  may  have  been  an  Angio- 

Catholic:  Roman  Catholic  he  never  was."       ,,. 

'  View 

"The  Church  of  England  was  re-estab- 
lished on  an  Anglo-Catholic  basis."  "The  Catholic  peers 
discovered  that  in  Anglicanism  they  could  Tceep  the 
faith  of  their  fathers."^^  Here  we  see  a  change  of  view  and 
a  softening  towards  his  old  enemies.  It  is  remarkable  that 
this  fierce  scorner  of  Anglicanism  should  have  so  altered  his 
customary  mode  of  expression.  But  it  was  said  in  Oxford 
that  he  was  going  back  to  the  Church. 

To  write  history  without  color  or  bias  was  not  in  his 
gift.  As  James  Russell  Lowell  says,  speaking  of  the  differ- 
ent kinds  of  history  written  to  illuminate  the  American  Civil 
War: 

"Sometimes  a  period  is  selected,  where  the  facts,  by  col- 
oring and  arrangement,  may  be  made  to  support  the  views 
of   a  party,    and  history  becomes   a  political  pamphlet   in- 


18  Froude :  English  Seamen  in  the  Sixteenth  Century,  N.  Y.  Ed.,  1895, 
pp.  4,  116,  154,  and  228.  And  see  The  Council  of  Trent,  1896,  pp.  2,  12, 
274,  208,  and  243. 


36  THE  HIST0RIA2^S  AND  THE  REFORMATION 

definitely  prolonged.     Here  point  is  the  one  thing  needful 

— to  be  attained  at  all  hazards,  whether  by  the  turn  of  a 

,        „       ^       ,        sentence   or   the   twisting   of   a   motive. 

Lowell  on  Froude       -,,         ,       .  ...        ,   .     ,i  •    i  •    i         ^ 

JMacaulay  is  preeminent  m  this  kind,  and 

woe  to  the  party  or  man  that  comes  between  him  and  his  epi- 
grammatic necessity!  Again,  there  is  the  new  light,  or  per- 
haps, more  properly,  the  forlorn-hope  method,  where  the 
author  accepts  a  brief  against  the  advocatus  diaholi,  and 
strives  to  win  a  reverse  of  judgment,  as  Mr.  Froude  has  done 
in  the  case  of  Henry  VIII."  " 

"Impartial  he  never  was,  nor  pretended  to  be."  "He  was 
sometimes  carried  away  by  his  own  eloquence,  and  his  con- 
victions grew  stronger  as  he  expressed  them,  until  the  facts 
on  the  other  side  looked  so  small  that  they  were  ignored."  " 

"  'Excepting  Froude/  wrote  Lord  Acton  in  a  letter  to 
Mary  Gladstone,  'I  consider  Carlyle  the  most  detestable  of 
historians.'  "  Thus  opens  a  review  friendly  to  Froude."  It 
is  useful  here  because  it  brings  up  about  all  the  good  things 
that  have  been  said  for  Froude,  including  a  carefully  ex- 
purgated extract  from  Herbert  Paul's  biography,  correctly 
quoted  above,  and  some  favorable  words  from  Andrew  Lang, 
whose  fuller  and  truer  estimate  however  I  will  give  later. 
The  praise  from  Lang  is  this :  "  'Mr.  Froude  was  behind  the 
scenes  of  Queen  Elizabeth's  reign  as  no  historian  had  ever 

^      ^    r,  .     ,   ,       been,'  and  'he  had  a  remarkable  gift  for 
Froude  Defended  ,'         .    ,  ,.  ^  i       ,.     i 

seeing  vividly  at  a  glance,  and  oi  de- 
scribing broadly  a  wide  and  complicated  situation  in  Euro- 
pean politics.'  "^''  The  other  passages  quoted  are  these : 
Stubbs:  "A  great  work,"  "A  work  of  great  industry,  power 
and  importance."  "Gardiner  recommended  it."  "Skelton, 
a  Scottish  historian,  says:  'Only  the  man  or 
woman  who  had  had  to  work  upon  the  mass  of  Scottish  ma- 
terial in  the  Eecord  Office  can  properly  appreciate  Mr. 
Fronde's  inexhaustible  industry  and  substantial  accuracy.'  " 
"Professor  Pollard  .  .  .  declares  that  'there  is  inade- 
quate justification  for  the  systematic  detraction  of  Froude's 


"  James  Russell  Lowell :  Political  Essays,  Ed.  of  1897,  "The  Rebellion," 
pp.  123  and  124. 

•«  Herbert  Paul :    Life  of  J.  A.  Froude,  1905,  pp.  415,  417,  and  420. 

i»  In  The  Twentieth  Century  Quarterly  (London:  Simkins),  17  April, 
1906,  p.  116,  by  A.  W.  Evans.  Cf.  Paul :  Lord  Acton's  Letters,  1904,  p. 
170. 

=">  Same,  referring  to  Cornhill,  No.  116,  New  Series,  p.  252. 


FROUDE  AND  HIS  CRITICS  37 

History  which  has  become  the  fashion.  He  held  strong 
views,  and  made  some  mistakes,  but  his  mistakes  were  no 
greater  than  those  of  other  historians,  and  there  are  not  half 
a  dozen  histories  in  the  English  language  which  have  been 
based  on  so  exhaustive  a  survey  of  original  materials.'  And 
elsewhere  he  describes  it  as  'the  only  history  which  has  made 
adequate  use  of  the  foreign  correspondence  of  the  reign  of 
Edward  VI.'  "''  We  can  admire  the  industry  which  worked 
through  900  volumes  of  letters,  etc.,  in  five  languages,  with- 
out making  it  finally  necessary  to  reject  the  truth  of  the 
criticisms  by  which  this  historian  is  so  universally  dis- 
credited. 

Andrew  Lang  said : 

"The  Victorian  age  has  its  Macaulay,  Carlyle,  and  Froude, 
all  men  of  imagination,  who  exercised  that  faculty  freely  on 
the  real  events  of  the  past.  For  those  who  have  a  peevish 
desire  to  know  what  the  real  events  were,  the  age  can  pro- 
duce Mr.  Gardiner.  The  other  great  writers  give  us  drama 
of  the  most  moving  and  delightful  sort,  based  ^^  Froude 
on  actual  records  and  highly  colored  according  others 

to  the  taste  and  fancy  of  the  author.  In  this 
kind  of  imaginative  history,  the  Victorian  age  is  probably  su- 
perior to  any  other.  The  scientific  spirit  reached  the  writers 
mentioned  just  enough  and  not  too  much.  All  of  them  worked 
industriously  at  manuscript  sources.  It  may  be  that  Ma- 
caulay and  Mr.  Froude,  especially,  are  not  on  'our  side';  our 
heroes  may  not  be  theirs,  and  we  may  adore  what  they 
burned.  In  both  we  recognize  prejudices  amounting  to  ju- 
dicial blindness  sometimes,  and  in  Mr.  Froude  we  regret  a 
congenital  incapacity  for  accuracy."  " 

It  has  been  said  somewhere  of  Froude  that  he  copied  out 
his  authorities  with  meticulous  care,  but  had  a  defect  of  vis- 
ion which  prevented  his  seeing  the  word  not.^^  Professor 
Collins  gave  us  another  laconic  view  of  Froude  when  he  said 
that  by  the  French,  "chronic  inaccuracy"  is  called  "Froude's- 
disease." 

Somehow,  in  spite  of  all  his  labor  and  passionate  earnest- 
ness, Froude  seems  to  have  called  out  the  humor  of  criticism 
as  no  historian  ever  did.     The  cup  of  the  amenities  is  filled 

21  Pollard  :    Thomas  Cranmer,  p.  vili. 

22  Lang  :    Victorian  Literature,  1897. 
''^Church  Times,  19  March,  1909. 


38  THE  HISTORIANS  AND  THE  REFORMATION 

up  in  a  bit  of  correspondence  between  the  historians  Green 
and  Stubbs.    The  latter  wrote  : 

"I  have  made  a  hymn  on  Fronde  and  Kingslej,  thus — 

"  'Froude  informs   the    Scottish  youth 
That  parsons  do  not  care  for  truth. 
The  Reverend  Canon  Kingsley  cries, 
History  is  a  pacl£  of  lies. 
What  cause  for  judgments  so  malign? 

A  brief  reflection  solves  the  mystery — 
Froude  believes  Kingsley  a  divine, 

And  Kingsley  goes  to  Froude  for  History."  ^* 


"  Button :    Letters  of  William  Stubis,  p.  162. 


CHAPTER  V. 

HALLAM,  SOUTHBY,  AND  OTHERS. 

Hallam's  Views — Value  Estimated  by  Macaulat — By  Professor  Gboroh 
P.  Fisher — By  Mr.  Hutton — By  Lord  Acton — Deficiencies  of  the 
Period — Stephens  on  the  Period  and  on  Hallam — Stubbs — Southby 
ON  THE  Reformation — Dickens — Knight. 

We  will  now  go  back  to  a  historian  who  died  in  1859 ; 
his  great  work  was  written  in  1827. 

Hallam  uses  the  title  found  in  the  coronation  oath,  con- 
spicuous bj  its  absence  from  the  regular  Prayer  Book  of  the 
Church,  namely  "the  Protestant  Church  of  England."^  He 
says  further : 

"By  these  means  was  the  Church  of  England  altogether 

emancipated  from  the  superiority  of  that  of  Rome."    "It  was 

obviously  among  the  first  steps  required  in  order  to  introduce 

a  mode  of  religion  at  once  more  reasonable  and  more  earnest 

than  the   former,   that  the  public   services   of  the   Church 

should    be    expressed    in    the    mother      „  „      ,    „ 

»      ,1  ^.  rm  Hallam's  Statement 

tongue     ol     the     congregation.      Ihe 

Latin  ritual  had  been  unchanged  since  the  age  when  it 
was  vernacular,  partly  through  the  sluggish  dislike  of  in- 
novation, but  partly  also  because  the  mysteriousness  of 
an  unknown  dialect  served  to  impose  on  the  vulgar  .  .  . 
yet  what  was  thus  concealed  would  have  borne  the  light. 
Our  own  liturgy,  so  justly  celebrated  for  its  piety,  elevation, 
and  simplicity,  is  in  a  great  measure  a  translation  from  the 
Catholic  services,  or  more  properly  from  those  which  had 
been  handed  down  from  a  more  primitive  age,  those  portions, 
of  course,  being  omitted  which  had  relation  to  different  prin- 
ciples of  worship."     "Those  who  have  visited  some  Catholic 


*  Hallam  :  Constitutional  History  of  England,  Chap.  2.  Even  Its  single 
appearance  in  the  cor.  oath  was  forced  against  the  expressed  will  of  the 
Church.     See  Macleane :    Our  Island  Church,  1909,  pp.  102  and  103. 


40  THE  HISTORIANS  AND  THE  REFORMATION 

temples  and  attended  to  the  current  language  of  devotion 
must  have  perceived  vphat  the  writings  of  apologists  or  de- 
crees of  councils  will  never  enable  them  to  discover,  that  the 
Saints,  but  more  especially  the  Virgin,  are  almost  exclusively 
the  popular  deities  of  that  religion.  All  this  polytheism  was 
swept  away  by  the  reformers;  and  in  this  may  he  deemed  to 
consist  the  most  specific  difference  of  the  two  systems."  "Be- 
fore the  end  of  1559  the  English  Church,  so  long  contended 
for  as  a  prize  by  the  two  religions,  was  lost  forever  to  that 
of  Rome."  While  Hallam  often  uses  terms  like  Roman, 
Romish,  Papist,  he  also  calls  the  same  party  Catholics;  and 
refers  to  "the  act  imposing  such  heavy  penalties  on  Catholic 
priests  for  refusing  the  oath  of  supremacy."  "Priests 
travelled  the  country  in  various  disguises."  We  find  Hallam 
referring  to  "the  moderate  reformers  who  established  the 
new  Anglican  Church." 

Some  of  these  expressions  appear  conservative,  some 
quite  radical.  This  book  will  be  seen  to  belong  to  a  period  in 
which  few  English  historians  were  able  to  write  without  in- 
jured perspective.  Yet  Hallam  is  cordially  attested.  In 
Macaulay  we  find  this : 

"On  a  general  survey,  we  do  not  scruple  to  pronounce  the 

Constitutional  History  the  most  impartial  book  that  we  ever 

,  read.     We  think  it  the  more  incumbent  on 

TT  ,j  us  to  bear  this  testimony  strongly  at  first 

setting  out,  because  in  the  course  of  our 

remarks  we  shall  think  it  right  to  dwell  principally  on  those 

parts  of  it  from  which  we  dissent."  ^ 

This  is  sufficient  to  indicate  the  plan  of  an  essay  to  which 

those  are  referred  who  would  pursue  the  subject.     The  late 

Prof.  George  P.  Fisher  of  Yale  says  of  Hallam:    "It  is 

thorough  and  impartial  in  its  treatment  of  religious  parties 

and  persons."^    On  the  other  hand,  Mr.  Hutton  says  Hallam 

is  the  "strangest  of  all  pretenders  to  impartiality,"  while  the 

^      u    1 ,  inaugural  address  of  Stubbs  as  Professor 

OnHallam  -     5'. 

ol  History  at  Oxford  declared  that  the 

speaker  would  not  build  history  on  the  foundations  of  Hal- 
lam, Froude,  or  Macaulay,  "but  on  the  abundant,  collected, 
and  arranged  materials  on  which  these  writers  tried  to  build 
while  they  were  scanty,   and  scattered,   and  in  disorder."* 


^  Macaulay  :    Essays. 

3  Fisher :    The  Reformation,  Ed.  of  1906,  p.  495. 

*  Hutton  :    Letters  of  William  Stubbs,  pp.  58  and  119. 


HALLAM,  SOUTHEY,  AND  OTHERS  41 

Lord  Acton  said :  "The  old  story  which  satisfied  Hallam 
will  never  be  told  again."  ^ 

Dean  Stephens  says : 

"It  was  not  merely  in  their  neglect  of  the  early  history 
of  their  country  that  our  writers  in  this  century  were  de- 
ficient. They  were  so  steeped  in  the  political  and  religious 
prejudices  of  their  time,  and  so  entirely  convinced  of  the 
superiority  of  their  own  age  to  all  preceding  ages,  that  they 
were  incapable  of  forming  true  conceptions  and  fair  judg- 
ments of  the  characters  and  actions  of  men  in  remote  times. 
They  looked  down  upon  them  with  a  kind  of  cynical  disdain. 
More  especially  did  they  fail  to  do  justice  to  the  influence 
of  the  Church,  to  point  out  how  much  it  has  done  for  learn- 
ing and  the  arts  of  civilization  in  rude  and  barbarous  times, 
and  how  much  help  it  had  given  to  the  people  in  some  of 
their  struggles  with  tyrannical  sovereigns  for  civil  and  po- 
litical rights.  They  could  not  give  ecclesiastics  credit  for 
any  purity  of  motive,  and  were  perpetually  sneering  at  the 
hypocrisy,  superstition,  and  priestcraft  which  they  imputed 

to   them Even   Hallam  is  not  free   from   these 

faults,  vastly  superior  as  he  is  to  Hume  in  range  of  knowl- 
edge and  research,  in  breadth  of  sympathy  and  fairness  of 
judgment.  And,  of  course,  smaller  histories  written  for  the 
young  followed  the  lead  of  the  larger  ones."  * 

We  are  simply  reckoning  with  the  facts  of  the  influence 
of  mind  upon  mind  when  we  record  that  this  view  has  been 
chosen  to  persist  to  the  present  day  amongst  persons  who 
have  not  had  a  care  to  be  well-informed  as  well  as  cautious 
and  considerate.  It  is  so  easy  to  hand  on  what  we  have  re- 
ceived. And  in  this  case  unquestionably  the  received  opin- 
ion of  seventy-five  years  ago  accords  quite  satisfactorily  with 
the  wishes  and  ideas  of  people  who  have  always  held  them- 
selves apart  from  the  church  of  which  they  speak.  So  we 
have  it  that  some  of  the  latest  American  publications,  with 
all  their  up-to-date  results  in  book-making  and  illustrating, 
and  above  all  with  the  increased  facilities  for  gathering  facts, 
propagated  the  doctrine  of  Hallam  and  Macaulay.  How 
history  now  deals  with  Hallam  may  be  pointed  out  in  the 
weighty  and  as  always  kindly  criticism  of  Stubbs : 

"  Acton :    Historical  Essays  and  Studies,  p.  1. 

"  Stephens :  The  Life  and  Letters  of  Edward  A.  Freeman,  1895,  Vol.  1, 
pp.  Ill  and  112. 


42  THE  HISTORIANS  AND  THE  REFORMATION 

"For  my  own  part  I  do  not  see  why  an  honest  partisan 
should  not  write  an  honest  book  if  he  can  persuade  himself 
to  look  honestly  at  his  subject,  and  make  allowance  for  his 
own  prejudices.  I  know  it  is  somewhat  critical  work,  and  a 
„    ,  man    who    knows    himself    in    one   way,    may   be 

quite  ignorant  of  himself  in  another.  I  take 
Hallam  as  an  illustrious  example;  Hallam  knew  himself 
to  be  a  political  partisan,  and,  wherever  he  knew  that  po- 
litical prejudice  might  darken  his  counsel,  he  guarded  most 
carefully  against  it:  he  did  not  claim  the  judicial  character 
without  fitting  himself  for  it;  and  where  he  knew  himself  to 
be  sitting  as  judge  he  judged  admirably;  so  admirably  that 
the  advanced  advocates  even  of  his  own  views  have  long  ago 
thrown  him  over  as  too  timid  and  temporizing  for  their  pur- 
pose. Yet  where  he  was  not  awake  to  his  own  prejudice  in 
matters,  for  instance,  regarding  religion  and  the  Church, 
in  which  he  seems  to  have  no  doubt  about  his  own  infalli- 
bility of  negation,  how  ludicrously  and  transparently  unfair 
he  is!"' 

Hallam  lived  in  the  worst  possible  period  for  writing 
English  History.  A  Churchman  like  Soutbey  can  say: 
"The  founders  of  the  English  Church  were  not 
hasty  reformers,"  and  "the  English  Church 
and  the  Queen,  its  re-founder,  are  clear  of  persecution 
as  regards  the  Catholics."  *  This  was  written  in  1825. 
It  was  not  a  good  time  for  history  and  it  was  not  a  good  time 
for  religion.  Mr.  Gladstone  quotes  with  approval  Carlyle's 
saying  that  at  this  time  religion  in  the  Church  of  England 
was  in  danger  of  becoming  a  sham.  Except,  of  course,  "a 
faithful  few,"  "the  Church  of  England  at  large  had  seemed 
to  be  rapidly  approximating,  in  practice,  to  the  character  of 
what  a  powerful  writer  denominates,  in  homely  phrase,  'a 
sham.'  This,  we  say  with  pain  and  shame,  was  what  the 
Church  of  England  appeared  to  be  about  to  become."  * 

"With  regard  to  the  Church  of  England,  its  foundations 
rest  upon  the  rock  of  scripture,  not  upon  the  character  of  the 
King  by  whom  they  were  laid."  Southey  calls  the  Koman 
Catholics  first  Catholics,  then  Romanists,  then  Papists,  and 
speaks  of  the  Roman  Church,  the  Roman  Catholic  Church, 
and  the  Romish  Church.     He  says  "The  Norman  Conquest 

'  Stubbs  :    Seventeen  Lectures,  p.  125. 

» Southey :    Book   of   the   Church. 

"  Gleanings  of  Past  Years,  Vol.  5,  pp.  8  and  9. 


HALLAM,   SOUTHEY,  AND  OTHERS  43 

produced  more  good  than  evil  by  bringing  our  Church  into 
a  closer  connection  with  Rome."  He  speaks  of  "the  estab- 
lishment of  the  Church  under  Elizabeth."     Twice 

Soutney 
he  speaks  of  the  "fathers  of  the  English  Church/' 

meaning  Reformers.  He  speaks  of  "The  Church  of  Eng- 
land since  its  separation  from  Rome."  ^^  Southey  does  not 
seem  to  have  known  just  where  to  stand  on  this  question; 
his  words  point  both  ways. 

If  anything  had  been  needed  to  ensure  the  establishment 
of  Macaulay's  and  Hallam's  view  of  the  English  Church,  we 
should  get  it  from  the  former  popularity  in  this  country  of 
Charles  Dickens  and  his  works.  In  A  Child's  History  of 
England,  we  have  a  book  of  this  character  which 
had  its  influence.  Once  widely  circulated,  and 
lately,  sold  at  very  cheap  prices  and  in  wretched  type, 
it  is  I  suppose,  practically  unused  to-day.  It  speaks  of 
a  new  Church  at  the  Reformation.  Of  Henry  VIII.  it  gives 
the  extreme  opposite  view  to  Froude's.  Henry  was  "one  of 
the  most  detestable  villains  that  ever  drew  breath,"  "a  blot  of 
blood  and  grease  upon  the  history  of  England."'^ 

Knight's  Popular  History  of  England  (1856)  is  a  book 
which  he  says  he  was  induced  to  write  by  reason  of  a  news- 
paper statement"  that  "we  have  no  other  History  of  England 
than  Hume's."  It  was  because  of  "Hume's  manifold  de- 
fects." Knight  at  the  outset  takes  Hume's  stand  in  speaking 
of  the  Anglican  Church  before  the  Reformation.  The  his- 
tory   devotes   one    and    one-third    volumes   to   the       ,,  .  ^ 

-r.    p  .  -11  -1  Knight 

pre-Reformation  period,  and  over  six  volumes  to 

the    ensuing    325    years.     This    work    is    indexed    on    the 

principle  that   the   Church   of   England,   before   and   after 

the  Reformation,  is  one  and  the  same  Church.    Knight's  book 

shows   a  wide  knowledge  of  circumstance    and   interesting 

facts.     It  is  not  a  weighty  authority,  but  it  has  enjoyed  a 

large  circulation. 


"  Southey :  Book  of  the  Church;  one  volume  before  the  Reformation, 
and  one  volume  after.  Vol.  2,  pp.  101,  264,  265,  267,  268 ;  and  Life  of 
Weslep,  1820,  Chap.  IX.,  pp.  186,  199,  204,  and  206. 

"  Dickens :  Child's  History,  Chap.  XXVII.,  pp.  256,  280,  of  The  Fireside 
Dickens;  see  also  pp.  287,  291,  296,  305. 

"  In  The  Times,  1854.  Knight :  The  Popular  History  of  England, 
Introd.  pp.  i  and  ii. 


CHAPTEK  VI. 

FREEMAN  AND  HIS  PUPILS. 

Pebbman's  Vibw — Me.  Muephy  on  Feeeman — Stephens,  His  Biogeaphbe — 
The  Histoeian  Thielwall — Ambassadoe  Beyce — Stephens — De.  Dol- 
LiNGEB — Stubbs — Peofessoe  Adams  OP  Yale — -Feeeman's  Idea  of  His 
WoEK — Miss  Yonge's  View — Mes.  Romanes  on  Miss  Yonge — Peofes- 
soe Feeeman's  Confidence  in  Miss  Yonge — And  in  Miss  Thompson — 
Hee  Statements. 

Professor  Freeman  says: 

"There  were  great  differences  in  the  way  in  which  the 
Reformation  arose  and  was  carried  out  in  different  countries. 
.  .  .  .  In  some  countries  quite  new  forms  of  worship 
were  set  up,  while  in  others  men  cast  off  the  authority  of  the 
Freeman's  Pope  and  changed  what  they  thought  wrong  in 
View  doctrine  and  practice,  but  let  the  general  order 

of  the  Church  go  on  much  as  it  did  before."  The  extremes 
each  way  may  be  seen  in  one  island  of  Great  Britain ;  for 
"of  all  the  countries  which  made  any  reformation  at  all, 
England  changed  the  least  and  Scotland  the  most."  After 
p  speaking  of  the  names  Protestant,  Reformed, 

Catholics,  Papists,  and  Romanists,  Freeman 
adds :  "Perhaps  it  is  safest  to  use  the  name  Roman  Catholics, 
a  name  which  is  not  very  consistent  with  itself,  but  which 
avoids  disputes  either  way,  and  which  in  England  is  the  name 
known  to  the  law."  "Under  Elizabeth  ....  the  Eng- 
lish Reformation  finally  settled.  The  Pope's  authority  was 
again  thrown  off,  such  changes  as  were  thought  needful  were 
made  in  doctrine  and  worship,  but  the  general  system  and 
government  of  the  Church  went  on."  ^ 

"Our  own  Church  ....  found  it  needful  to  throw 
off  the  obedience  to  the  Pope  altogether,"  and  "the  Eng- 
lish Church  was  for  a  long  time  (before  the  Reformation) 
one  of  the  most  flourishing  Churches  in  Christendom."  ^ 


1  Freeman :    A    General   Sketch   of  History,   Ed.    of  1872,    in   Freeman's 
Historical  Course  for  Seliools,  Chap.  13,  pp.  240,  241,  262. 

"  Freeman :    Old  English  History,  Ed.  of  1869,  pp.  43  and  62. 


FREEMAN   AND    HIS    PUPILS  45 

On  the  general  principle  of  Catholic  Churches,  Professor 
Freeman  wrote  in  1856 :  "The  Greek  and  English  Churches 
both  represent  ....  the  principle  of  independent  na- 
tional Churches,  as  opposed  to  the  foreign  supremacy  of  the 
Latins."  "The  Pope  is  just  the  shadow  of  the  Emperor,  and 
now  that  there  is  no  Emperor,  there  need  not  be  any  Pope." 
"For  three  hundred  years  (before  1509)  the  Pope  had  been 
the  standing  grievance  of  Englishmen."  And  of  Henry: 
"Nobody  has  really  got  to  the  bottom  of  Henry  VIII.  .  .  . 
His  religion  ...  I  take  not  to  have  been  very  different 
from    Lanfranc's,    or    from    Anselm's    before    the    Papishes 

caught  him I  only  wish  he  had  carried  it  out 

better  in  practice."  Freeman  wrote  in  1858:  "It  is  sup- 
posed by  some  that  the  Church  was  sometime  or  other  en- 
dowed by  the  State  ...  but  that  ...  is  simply 
a  mistake.  The  thing  never  happened  ....  except 
some  comparatively  small  and  comparatively  recent  pe- 
cuniary grants,  the  Church  of  England  owes  all  her  pe- 
cuniary revenues  to  the  voluntary  system It  is 

said  that  in  the  sixteenth  century  Church  property  changed 
hands,  that  it  was  taken  from  one  church  and  given  to  an- 
other. In  the  mouth  of  a  Roman  Catholic  this  may  mean 
that  Roman  Catholics  ought  to  possess  it;  in  the  mouth  of 
a  Protestant  it  is  [an  argument]  to  illustrate  the  power  of 
the  State.  But  here  again,  the  event  never  happened.  .  .  . 
Legally  and  historically  the  Church  before  the  Reformation 
and  the  Church  after  the  Reformation  are  one  and  the  same 
body.  The  Church  presided  over  by  Augustine  [597],  by 
Becket  [1162-70],  by  Cranmer  [1533-56],  by  Laud  [1633-45], 
and  by  Sunmer  [1848-62],  is  one  and  the  same  society. 
There  was  no  transfer  from  one  society  to  another,  but  an 
existing  society  made  certain  changes  in  its  own  constitu- 
tion  There   have    always   been    changes    in    the 

Church    from    Augustine    onwards;    the    sixteenth    century 

simply   witnessed  more   extensive   and  more   rapid   changes 

than  any  other."^ 

"These,"    says   his   biographer,    "are     .     .     .     opinions 

from  which  be  never  afterwards  deviated."     And  Stephens 

speaks  of  Freeman's  "proving  the  historical  continuity  of 

the  Chnrch  of  England  from  the  Mission  of  St.  Augustine 

to  the  present  day,  and  demolishing  the  vulgar  fallacies  that 

it  was  established  in  the  sixteenth  century,  or  indeed  at  any 


'  Stephens :  The  Life  and  Letters  of  Edward  A.  Freeman,    1895.     Vol.  I, 
p.  231 ;  Vol.  II,  pp.  222  and  401,  and  Vol.  I,  pp.  213,  214,  and  211. 


46  THE  HISTORIANS  AND  THE  REFORMATION 

definite  time,  or  that  its  property  was  national  property,  or 
that  this  property  was  ever  transferred  from  one  religious 
body  to  another."* 

Professor  Freeman's  most  extended  utterance  upon  this 
subject  came  at  the  time  of  his  maturity  and  greatest  recog- 
nition. He  set  himself,  at  the  time  of  a  disestablishment 
agitation,  to  restrain  the  defenders  of  the  National  Church 
from  their  cry  of  "sacrilege,"  and  at  the  same  time  to  explain 
in  what  manner  the  property  of  the  Church  might  become 
"national  property."     His  words  follow : 

"There  was  no  one  particular  moment  when,  as  many 
people  fancy,  the  State  endowed  the  Church  by  a  deliberate 
act,  still  less  was  there  any  moment  when  the  State,  as 
many  people  fancy,  took  the  Church  property  from  one  re- 
ligious body  and  gave  it  to  another.  The  whole  argument 
must  assume,  because  the  facts  of  history  compel  us  to  assume, 
the  absolute  identity  of  the  Church  of  England  after  the  Ke- 
formation  with  the  Church  of  England  before  the  Eeforma- 
tion  ....  as  a  matter  of  law  and  history,  as  a  matter 
of  plain  fact,  there  was  no  taking  from  one  religious  body 

and  giving  to  another No  act  was  done  by  which 

legal  and  historical  continuity  was  broken.  Any  lawyer 
must  know  that,  though  Pole  succeeded  Cranmer  and  Parker 
succeeded  Pole,  yet  nothing  was  done  to  break  the  uninter- 
rupted succession  of  the  Archbishopric  of  Canterbury  as  a 
corporation  sole  in  the  eye  of  the  law,  .  .  .  the  general 
taking  from  one  religious  body  and  giving  to  another,  which 
many  people  fancy  took  place  under  Plenry  VIII.  or  Eliza- 
beth, simply  never  happened  at  all There  was 

no  one  particular  moment,  called  the  Reformation,  at  which 
the  State  of  England  determined  to  take  property  from  one 
Church  or  set  of  people  and  to  give  it  to  another."  ° 

"The  popular  notion  clearly  is  that  the  Church  was 
'established'  at  the  Eeformation.  People  seem  to  think  that 
Henry  VIII.  or  Edward  VI.  or  Elizabeth,  having  perhaps 


*  Stephens :  Freeman. 

»  Freeman  :  Disestahlishment  and  Disendowment.  What  are  They?  By 
Edward  A.  Freeman,  Regius  Professor  of  Modern  History  in  the  University 
of  Oxford.  2d  edition,  1885 ;  pp.  13-15.  The  student  will  find  himself 
handicapped  in  his  efforts  to  obtain  this  essay,  as  it  is  not  contained  in  the 
second  and  other  editions  of  Freeman's  Historical  Essays,  in  three  volumes. 
As  it  is  the  most  full  and  direct  treatment  of  a  subject  now  come  to  the 
front  again  in  connection  with  the  Welsh  Church,  it  is  imperative  that  every 
public  library  offering  guidance  in  History  and  Politics  should  possess  a  copy 
or  more  ;  a  condition  which  will  be  found  in  rare  cases.  It  is.  In  fact,  quite 
diflacult  to  obtain  this  important  book.  Macmillan  has  a  reprint  of  date 
1907,  not  kept  in  stock  in  this  country. 


FREEMAN   AND   HIS   PUPILS  47 

already  'disestablished'  an  older  Church,  went  on  next  of  set 
purpose  to  'establish'  a  new  one.  They  chose,  it  seems  to  be 
commonly  thought,  that  form  of  religion  which  they  thought 
best;  they  established  it,  endowed  it,  clothed  it  with  certain 
privileges,  and,  by  way  of  balance,  subjected  it  to  a  strict 
control  on  the  part  of  the  State.  When  they  might  have 
established  the  Koman  Catholic  Church,  or  the  Lutheran 
Church  of  Germany,  or  the  Calvinist  Church  of  Geneva,  they 
devised,  as  became  the  sovereigns  of  an  island  realm,  some- 
thing different  from  the  Churches  of  all  other  countries,  and 

called  into  being  the  Church  of  England But, 

as  a  matter  of  history  and  as  a  matter  of  law,  nothing  of  the 
kind  ever  happened.  As  a  matter  of  law  and  history,  how- 
ever it  may  be  as  a  matter  of  theology,  the  Church  of  Eng- 
land after  the  Reformation  is  the  same  body  as  the  Church 

of  England  before  the  Reformation 

"Looking  in  this  way  at  the  events  of  the  sixteenth  cen- 
tury, it  is  certain  no  English  ruler,  no  English  Parliament, 
thought  of  setting  up  a  new  Church,  but  simply  of  reforming 
the  existing  English  Church.  Nothing  was  further  from  the 
mind  of  Henry  the  Eighth  or  of  Elizabeth  than  the  thought 
that  either  of  them  was  doing  anything  new.  Neither  of 
them  ever  thought  for  a  moment  of  establishing  a  new 
Church  or  of  establishing  anything  at  all.  In  their  own 
eyes  they  were  not  establishing,  but  reforming;  they  were 
not  pulling  down  or  setting  up,  but  putting  to  right.  They 
were  getting  rid  of  innovations  and  corruptions;  they  were 
casting  off  an  usurped  foreign  jurisdiction,  and  restoring  to 
the  Crown  its  ancient  authority  over  the  State  ecclesiastical. 
.  .  .  .  There  was  no  one  act  called  'the  Reformation'; 
the  Reformation  was  a  gradual  result  of  a  long  series  of 
acts.  There  was  no  one  moment,  no  Act  of  Parliament, 
when  and  by  which  a  Church  was  'established';  still  less 
was  there  any  act  by  which  one  Church  was  'disestablished' 

and  another  Church  'established'  in  its  place In 

all  that  they  did  Henry  and  Elizabeth  had  no  more  thought 

of  establishing  a  new  Church  than  they  had  of  founding  a 

new  nation." " 

Edgar  G.  Murphy,  known  to  American  educators  as  the 

Executive  Secretary  of  the  Southern  Education  Board  and 

Vice-President  of  the  Conference  for  education  in  the  South, 

has  expressed  the  highest  opinion  of  Freeman  as  a  historian. 

Mr.  Murphy  says: 


8  Same,  pp.  26-29. 


48  THE  HISTORIANS  AND  THE  REFORMATION 

"When  the  editors  of  the  ninth  edition  of  the  Encyclo- 
paedia Britannica  looked  over  the  scholars  of  the  period  for 

„  .    „        .       the    first   authority    on   English    History, 

Freeman's  Standing     ,  .  ,      ,  "^     ,       .       °        ,  "^  ^ 

they  lound  that  authority  m  the  person 

of  Edward  A.  Freeman,  Professor  of  History  in  the  Univer- 
sity of  Oxford.  It  was,  accordingly.  Professor  Freeman, 
assisted  by  Professor  Gardiner,  who  wrote  for  the  Encyclo- 
paedia Britannica  the  article  on  the  History  of  England. 
In  a  recent  issue  of  Scribners  Magazine,  Professor  Freeman 
was  called  the  greatest  of  English  historians."' 
Of  Freeman  and  J.  K.  Green,  Stephens  says: 

"Freeman  was  unquestionably  superior  in  range  and 
variety  of  learning,  and  more  exact  and  cautious  in  state- 
ment, .  .  .  but  he  readily  admitted  that  he  was  sur- 
passed by  his  friend  in  brilliancy  of  style  and  power  of  vivid 
description.  If  Freeman  had  intellectual  powers  of  the 
highest  order.  Green  was  endowed  with  some  of  the  inde- 
scribable gifts  of  genius.  He  had  also  some  of  the  caprices, 
the  occasional  carelessness  and  eccentricities  which  so  often 
accompany  genius,  and  there  were  times  when  these  pecu- 
liarities manifested  themselves  in  ways  which  were  provok- 
ing to  a  man  of  Freeman's  regular  and  methodical  habits. 
But  Freeman  loved  and  admired  him  too  warmly  ever  to  be 
long  or  seriously  vexed  with  him.  He  was  accustomed  to 
say  that  'Johnny'  .  .  .  was  a  wonderful  creature,  alike 
in  himself  and  in  his  works,  that  he  was  not  as  other  men, 
and  was  not  to  be  judged  by  the  same  standards  as  other 
men,  and  that  on  the  whole  he  couldn't  wish  him  to  be  other 
than  what  he  was." 

The  historian  Thirlwall  thus  commends  Freeman  for  a 
History  Professorship: 

"I  have  much  pleasure  in  stating  that  I  not  only  consider 
him  eminently  fitted  for  the  ofiice,  but  that  I  should  not  be 
able  to  name  any  living  scholar  who  appears  to  me  more 
highly  qualified  for  it." 

In  June  1870,  James  Bryce  said  of  Freeman: 

"Virum  praesento  ....  semper  studiosissimum, 
in  originihus  Anglicis  mire  doctum,  in  negligentiorum 
hominum  erroribus  detegendis  acerrimum." 


'  Murphy  :    Words  for  the  Church,  1897,  pp.  23  and  24.     It  is  Impossible 
to  find  better  summaries  than  Murphy's  :  on  pp.  17,  20,  22,  and  85. 


FREEMAN   AND   HIS   PUPILS  49 

"With    a   profound   and   minute   knowledge,"   says    Mr. 

Bryce,  "of  English  history  down  to  the  fourteenth  century — 

so  far  as  his  strange  aversion  to  the       .     .  ■,       -r^ 

,  ,       ,  .    ,         ,1       •^-  Ambassador    Bryce 

employment  oi  manuscript  authorities 

would  allow — and  a  scarcely  inferior  knowledge  of  foreign 

European  history  during  the  same  period;  with  a  less  full 

but  very  sound  knowledge  down  to  the  middle  of  the  sixteenth 

century     ...     he  hardly  ever  made  a  mistake."  * 

Stephens  says : 

"His  merits  as  a  historian  depended  upon  certain  moral 
qualities  almost  as  much  as  upon  his  intellectual  gifts. 
Devotion  to  truth,  which  counts  no  pains  too  great  to  ascer- 
tain it,  courage  in  speaking  it  at  all  hazards,  a  deep  sense 
of  duty,  and  that  power  of  appreciating  whatever  is  truly 
noble  in  human  character  and  action,  which  comes  from 
keeping  a  high  moral  standard  in  view — these  qualities, 
which  were  most  conspicuous  in  him,  are  indeed  essential 
elements  in  the  character  of  a  really  great  historian."  "Of 
the  historian,  as  of  the  military  general,  it  may  be  truly 
said  that  the  greatest  is  he  who  makes  the  fewest  mistakes. 
All  make  some;  but  a  careful  distinction  must  be  drawn 
between  writers  who  are  habitually  accurate  and  others  who, 
either  from  some  mental  defect  or  from  carelessness,  are 
habitually  inaccurate.  Blunders  or  questionable  statements 
may  be  discovered  in  Gibbon,  in  Hallam,  in  Thirlwall,  in 
Arnold,  and,  occasionally,  even  in  Bishop  Stubbs,  yet  no 
one  would  hesitate  to  pronounce  all  these  historians  to  be 
eminently  trustworthy,  and  some  of  them  exceptionally  ac- 
curate. They  stand  in  a  totally  different  class  from  writers 
whose  statements  must  always  be  received  with  caution  and 
doubt  until  their  truth  has  been  tested.  And  certainly  a 
much  larger  number  of  errors  than  have  yet  been  detected 
in  Freeman's  writings  would  not  disqualify  him  from  tak- 
ing a  high  rank  in  the  class  of  accurate  historians.  Alike 
from  habit  of  mind  and  from  conscientious  care,  he  was 
essentially  an  exact  man.  His  correspondence  abundantly 
proves  what  infinite  pains  he  took  to  ascertain  facts,  and  to 
correct  his  own  mistakes  in  later  editions  of  his  writings; 
and  how  gi-ateful  he  was  to  his  friends  for  pointing  out  any 
errors  which  had  escaped  his  notice."  Eroude  "in  an  article 
of  forty  pages,  made  slips  almost  as  numerous  as  those 
which  he  has  detected  in  a  whole  volume  of  Ereeman's 
History." 


8  Stephens :  Freeman,  Vol.  I ;  pp.  306  and  308  ;  and  Vol.  II,  pp.  1  and  2. 
Condensed,  and  pp.  467  and  468.  See  page  54  :  "Freeman  would  top  the 
list." 


50  THE  HISTORIANS  AND  THE  REFORMATION 

"Dollinger,"  says  Acton,  "assured  the  Bavarian  Acad- 
emy that  Mr.  Freeman  ....  is  the  author  of  the 
most  profound  work  on  the  Middle  Ages  ever  written  in  this 
country,  and  is  not  only  a  brilliant  writer  and  sagacious 
critic,  but  the  most  learned  of  all  our  countrymen."' 

Stubbs  said: 

"Mr.   Freeman's  Norman  Conquest,  which,  I  believe,   is 
well  known  to  us  all,  is  a  monument  of  critical  erudition 
and    genius    in    the    re-creation    of    historical    life.     .     .     . 
We  have  seen  the  conclusion     ...     of  Mr.  Froude's  great 
work,  a  book   to  which  even  those  who  differ  in  principle 
from  the  writer  will  not  refuse  the  tribute  of  praise  as  a 
work  of  great   industry,   power,   and   importance;   the  con- 
clusion of  the  great  work  of  one  of  the  best  and  greatest 
men  that  Oxford  has  ever  produced,  the  Lives  of  the  Arch- 
hishops  of  Canterhury,  by  Dr.  Hook     ...     To  the  facile 
pen  of  an  Oxford  man  we  owe  the  production  of  the  most 
popular  manual  of  history  that  has  ever  appeared,  the  Short 
History  of  the  English  People."^" 
The  praise  accorded  to  Freeman  must  have  its  discount. 
Professor  George  B.  Adams  of  Yale  says :  Freeman  "is  not 
to  be  regarded  as  a  final  authority"     .     .     .     it  is  "impos- 
sible to  accept  his  conclusions  with  confidence  until  they 
are  supported  by  other  investigators.""     Freeman  himself 
says:  "I  did  not  go  in  for  any  party,  because  I  went  in  for 
facts,  and  all  parties,  as  parties,  go  against  facts.     Is  not 
that  true  ?     If  I  told  my  story  of  the  sixteenth  century  to  a 
mixed  mob  of  Romans,  Anglicans,  and  Puritans,  how  they 
would  with  one  accord  stone  me."" 

Edith  Thompson,  a  pupil  of  Professor  Freeman's,  wrote : 

"Those  who  adliered  to  the  Pope  were  called  Roman 
Catholics,  Romanists,  and  Papists,  and,  by  themselves,  simply 
Catholics,  because   they   claimed   that  they   alone  kept   the 


»  Stephens :  Freeman,  Vol.  II,  pp.  462,  465,  466,  472.  The  last  of  these 
is  from  Acton  in  the  English  Historical  Review,  October,  1890.  This  is  the 
judgment  of  two  Roman  Catholics. 

"  Stubbs  :  Seventeen  Lectures,  p.  64.  Grant :  English  Historians,  1906, 
has  good  pages  on  Macaulay,  Froude,  Fi'eeman,  Lingard,  Gardiner,  and  others. 
His  criticisms  are  penetrating,  he  gives  a  fine  slsetch  of  the  progress  and 
methods  of  English  History.  The  book  is  invaluable  for  libraries  and 
schools,  for  use  with  Beard's  Introduction,  to  which,  in  some  features,  it  is 
neither  a  parallel  nor  an  equal  :  in  some  it  is  superior.  Prof.  Grant  does 
not  always  take  the  majority  side.  Pp.  xxiii-lxvii,  192  and  236  are  of  great 
value  to  those  studying  the  Historians. 

'*  Adams  :    Civilization  During  the  Middle  Ages,  1894,  p.  339,  note. 

"  Stephens :  Freeman,  Vol.  II,  p.  87. 


FREEMAN    AND   HIS   PUPILS  51 

Catholic  faith."  "The  Prayer  Book  of  the  Church  of  Eng- 
land was  compiled  ....  by  Archbishop  Cranmer,  who 
took  the  old  Latin  services  for  his  ground  work."  On  the  ques- 
tion sometimes  raised  as  "doctrinal,"  or  a  "change  of  Creed," 
Miss  Thompson  is  explicit :  "The  particular  creed  of  Martin 
Luther,  the  German  leader  in  this  movement,  did  not  take 
root  in  England;  but  the  Swiss  and  French  Keformers,  who 
went  further  than  he  did,  had  much  influence  in  the  next 
reign.  There  was  various  teaching  among  the  Keformers, 
but  it  in  general  differed  from  that  of  Kome  on  the  nature 
and  number  of  the  sacraments  and  on  the  obligations  and 
duties  of  the  clergy ;  the  reverence  paid  to  relics  and  images, 
and  the  use  of  Latin  in  the  Church  services,  were  disap- 
proved of;  and  the  study  of  the  Scriptures  was  urged  on  every 
one."  " 
Under  date  of  955-959,  Miss  Thompson  had  said: 

"The  secular  clergy  were  not  monks,  but  lived   in   the 
world,  being  parsons  of  parishes  and  canons  of  cathedral  and 
collegiate  churches,  and  were  often  married,  despite  the  feel- 
ing which  had  gradually  grown  up  in  the  Western  Church 
that  the  clergy  ought  not  to  marry.     There  is  said  to  have 
been  much  ignorance  and  vice  among  the  seculars.     The  ob- 
jects that  those  who  desired  a  religious  reform  set  before 
themselves  were  to  restore  the  monasteries,  to  introduce  a 
stricter  rule  of  monastic  life,  and,  as  far  as  possible,  to  get 
the  cathedral  and  other  great  churches   into  the  hands   of 
monks,  whom  they  liked  better  than  secular  clergymen,  mar- 
ried or  unmarried."  " 
The  Koman  Catholic  authorities  in  Canada  tried  to  have 
Miss  Thompson  alter  this  passage.     Professor  Freeman  ad- 
vised her  to  "leave  the  passage  as  it  stands."     He  says  the 
item  is  correct,  and  onght  not  to  be  changed  to  meet  a  mere 
demand.      "The  English  clergy  certainly   did  marry  very 
freely."'^ 

Charlotte  M,  Yonge,  writing  on  the  Reformation,  calls  it 
the  "Eemodelling  of  the  English  Church,"  and  says:  "The 
inner  life,  which  proves  ours  to  be  indeed  a  part  of  the  visible 
Church,  had  been  preserved  through  all  the  vicissitudes  of 
the  past  reigns,  and  the  Church  of  England  continued  her 

"  Thompson :  History  of  England  in  Freeman's  Historical  Course  for 
Schools,  adapted  for  American  students,  1885,  pp.  163,  174,  162  and  163. 
The  writers  in  Freeman's  Historical  Course  were  persons  selected  for  the 
tasli  by  Professor  Freeman  himself,  and  he  superintended  the  whole  work. 
Stephens  :  Freeman,  Vol.  II,  pp.  31  and  32. 

1*  Same,  p.  28. 

"  Stephens :    Life   of  Freeman,  Vol.   II,  pp.   188  and  189. 


52  THE  HISTORIANS  AND  THE  REFORMATION 

existence  as  a  branch  of  the  Church  Catholic,  showing  her 
unbroken  connection  with  the  foundation  of  the  Apostles."" 
The  first  introduction  to  Cameos,  written  1851,  speaks  of 
"our  own  beloved  Catholic  Church  of  England."  For  nearly 
fifty  years  Miss  Yonge  in  various  popular  books  of  good  his- 
torical and  literary  value  taught  "the  Church  of  England, 
and  its  historic  continuity  with  the  Church  of  Augustine  and 
Anselm.""  Miss  Yonge  thus  traces  the  course  of  events  in 
England : 

"The  Pope  had  been  the  only  person  to  decide  such  ques- 
tions all  over  the  Western  Church  for  many  centuries"; 
"so  much  had  gone  amiss  in  the  Church,  and  they  wanted 
to  set  it  to  rights;  ....  there  was  a  great  desire  that 
the  Church  services — many  of  which  had  also  been  in  Latin — 
should  be  put  into  English." 

"Somerset  and  Archbishop  Cranmer  wanted  to  make  more 
changes  in  the  Church  of  England  ....  They  had  all 
the  Prayer  Book  Services  translated  into  English,  leaving 
out  such  as  they  did  not  approve ;  the  Lessons  were  read  from 
the  English  Bible,  and  people  were  greatly  delighted  at  being 
able  to  worship  and  to  listen  to  God's  Word  in  their  own 
tongue." 

"Mary  began  to  have  the  Latin  services  used  again — she 
wanted  to  be  under  the  Pope  again  ....  she  succeeded 
in  having  the  English  Church  ....  received  again 
into  communion  with  Rome."  "Elizabeth  wanted  to  keep 
the  English  Church  a  pure  and  true  branch  of  the  Church, 
free  of  mistakes  that  had  crept  in  before  her  father's  time. 
So  she  restored  the  English  Prayer  Book,  and  cancelled  all 
that  Mary  had  done." 

"Such  of  the  English  as  believed  the  Pope  to  have  the 
first  right  over  the  Church,  were  called  Roman  Catholics, 
while  Elizabeth  and  her  friends  were  the  real  Catholics,  for 
they  held  with  the  Church  Universal  of  old;  and  it  was 
the  Pope  who  had  broken  off  with  them."  ^' 

^^  C.  M.  Yonge :  Cameos  from  English  History:  the  Reformation.  Ed. 
of  1879,  pp.  286  and  297. 

"  Ethel  Romanes  :  Charlotte  Mary  Yonge,  1908,  pp.  45,  46  and  47,  and 
200. 

'*  C.  M.  Yonge  :  Young  Folks'  History  of  England,  chpts.  26,  27,  28,  pp. 
211,  217,  222  and  223,  230,  234,  239,  240.  Miss  Yonge  had  some  recognition 
as  a  careful  and  good  historian,  as  Professor  Freeman  chose  her  to  write  one 
of  the  books  In  his  historical  course.     Stephens:  Freeman,  Vol.  II,  p.  138. 


CHAPTEK  VII. 

GREEN. 

His  Equipment — Value  of  his  Judgment  as  Estimated  by  Ambassador 
Bryce — The  Review — Geeen  on  the  English  Reformation — And  on 
the  Church  of  England  Before  the  Reformation — Freeman  on 
Green — Stubbs. 

A  remarkable  notice  of  John  Richard  Green's  life  and 
works  was  published  in  the  Edinburgh  Review  early  in  1902. 
The  writer  of  the  article  is  evidently  master  of  his  subject 
from  every  side.  John  Richard  Green  was  in  Holy  Orders 
with  a  responsible  East  London  parish,  a  work  for  which  he 
had  neither  the  physical  health  nor  the  religious  convictions. 
His  true  field  was  history  exclusively,  and  though  he  made 
a  noble  effort  to  discipline  himself  to  parochial  duty — a 
discipline  of  heart  and  mind  which  was  of  immense  value 
to  him — he  found  himself  drifting  away  from  conscientious 
and  sincere  sympathy  with  the  message  of  h  •      c 

the  Church.  He  set  before  himself  one  test : 
if  ever  he  could  not  say  in  its  obvious  and  literal  meaning 
the  petition  in  the  Litany  "Christ  have  mercy  upon  us,"  with 
perfect  sincerity,  he  would  make  no  further  attempt  to  exer- 
cise his  priesthood  or  hold  his  office.  In  time,  following  the 
test  and  his  own  feelings,  he  abandoned  active  priesthood  and 
became  a  historian.  This  incident  simply  shows  that  the 
author  with  whom  we  are  about  to  deal  was  first  of  all  a  man 
with  no  evasions,  and  that  he  can  be  trusted  in  the  pursuit 
of  truth  without  regard  to  the  cost.  Let  us  take  from  this 
review  a  few  helpful  remarks  serving  to  give  us  the  measure 
of  the  power  of  some  of  these  names  which  we  are  now  using. 


54  THE  HISTORIANS  AND  THE  REFORMATION 

"Much   was    said   at   the    time   of   the   publication    (of 

Green's  Short  History  of  the  English  People)    about  *in- 

Bryce    on     Green,  accuracy.'     According     to      Mr.      Bryce, 

Macaulay,  Froude,  Green    ranks   for   accuracy    as    equal    to 

and  Freeman  Macaulay.     .     .     .     Froude,  we   suppose, 

is   nowhere,    and   Freeman,    we   guess,    would   top    the    list. 

.     .     .     Bishop  Stubbs'  verdict  on  the  work  as  a  whole  is 

this :    'Like  other  people,  he  made  mistakes  sometimes ;  but 

scarcely  ever  does  the  correction  of  his  mistakes  affect  either 

„    , ,  ^  the  essence  of  the  picture  or  the  force  of 

Stubbs  on  Freeman    ^,  ^j  i     •  i  . . 

the    argument  ;    and    m    such    matters 

Stubbs  speaks  ex-cathedra."     Green  did  not  always    preserve 

a  judicial  temper;  he  was,  as  Mr.  Bryce  confesses,  "stronger 

in  perception  than  in  judgment;  but  he  was  right  in  the 

main,  and  later  writers  have  not  upset  him."  ^ 

Of  course  the  review  goes  into  the  discussion  of  specific 

instances ;  it  should  be  read  hj  historians.    It  goes  on  to  say : 

"No    single    history    can    be    final    authority.     'Regular' 

histories,  like  those  of  Bright  and  Gardiner,  must  be  read 

by  the  side  of  Green."    "Freeman  is  a  safer  guide  for  facts, 

and  Stubbs  for  theories." 

"If  the  boys  and  girls  of  to-day  grow  up  believing  that 

,      the   Reformation   was    not   produced    by 

Henry  VIII.'s  matrimonial  failures,  but 

was  a  part  of  a  European  movement,  no 

small  part  of  this  is  the  direct  result  of  the  popularity  of 

Green's  Short  History."     The  review  says  of  Goldwin  Smith : 

«     ^  , ,    .     r,    •  ,_    "Though  he  still  lives  to  charm  us  by  the 
On  Goldwm   Smith    ,         ^^i-      ^  ^  jx-x       xi. 

beauty  of  his  style  and  to  instruct  us  by 

his  insight  and  knowledge,  [he]  was  at  that  time  too  eager  a 

partisan   to   be   a   trustworthy  historian;    and   Froude,   who 

surpassed  them   all  in  intellectual  brilliancy, 

was    a   historical    heretic,    and   painted    men 

.     .     .     .     rather  as   they  ought  to  be  than  as  they  were. 

.     .     .     .     Of    the    three    [Stubbs,    Freeman,    and    Green] 

o     «;t  hh  Stubbs  was  much  the  strongest  man.     .     .     . 

His  astonishing  accuracy  was  the  result  of  a 

vast  memory  and  infinite  perseverance  in  verifying  facts." 

He  then  compares  Stubbs  with  Gibbon,  to  the  entire  dis- 
advantage of  the  latter.^     Green  says :   Henry 

"suddenly  consented  to  the  change,  suggested  by  Cranmer, 


'  For  another  criticism  of  Green,  see  forward,  p.  57. 
^Littell's  Living  Age,  Boston,  Juiy  5,  1902,  pp.  10,  11,  12. 


GREEN  65 

of  the  mass  into  a  communion  service.     .     .     .     Cranmer 

.     .     .    had  drifted  into  a  purely  Protestant  position,  and 

his  open  break  with  the  older  system  fol-    _  .      x- 

,        j^        .  ,  ,  rr-u  Green  on  the  Eng- 

lowed  quickly,     .     .     .     ihe  new   com-        i-  h  R  f 

munion  which  had  taken  the  place  of  the 

mass  was  ordered  to  be  administered  in  both  kinds,  and  in 

the  English  tongue."    It  seems  to  me  that  Green  suppresses 

a  great  deal  of  significant  truth  when  he  ventures  to  say  "a 

new  catechism  embodied  the  doctrines  of  Cranmer  and  his 

friends." 

Under  1552,  "The  .  .  .  Articles  of  Eeligion,  which 
were  now  introduced,  have  remained  to  this  day  the  formal 
standard  of  doctrine  in  the  English  Church."  "The  real 
value  of  the  religious  revolution  of  the  sixteenth  century 
lay  not  in  its  substitution  of  one  creed  for  another."  In 
the  Keign  of  Mary: 

"The  married  priests  were  driven  from  their  churches; 
the  new  Prayer-book  was  set  aside;  the  mass  was  restored." 

Green  calls  the  Papal  party  the  Catholics,  and  uses  "the 
old  faith"  for  the  Roman  Catholic ;  and  marks  "the  gradual 
dying-out  of  the  Catholic  priesthood,  and  the  growth  of  a 
new  Protestant  clergy  who  supplied  their  place."  Yet 
"scholars  like  Hooker,  gentlemen  like  George  Herbert, 
could  now  be  found  in  the  ranks  of  the  priesthood."'  Hooker 
was  ordained  twenty-three  years  after  Elizabeth's  accession, 
and  Herbert  was  not  made  priest  until  1630,  half  a  century 
after  Hooker.*  Their  title  to  a  priesthood,  yet  not  Catholic, 
is  admitted  by  Green.  But  it  must  be  said  that  Green  is  so 
conspicuously  indifferent  to  the  meanings  of  exact  terms  used 
in  religion  that  his  admissions  and  denials  are  not  of  great 
importance.  Teachers  should  not  be  led  into  following  his 
example.  A  writer  who  would  be  ashamed  to  be  caught 
misnaming  the  parts  of  a  ship  will  freely  write  history  with- 
out attention  to  the  terms  used  in  religion,  even  when  religion 
is  a  primary  factor  in  the  history.  No  claim  that  exact  terms 
in  religion  are  tedious  or  uncongenial  to  the  literary  mind 
will  serve  as  an  excuse ;  nor  will  it  do  to  say  that  the  reader 
in  the  average  will  not  know  the  difference.     If  history  is 


>  Green  :  Short  History  of  the  English  People,  Ed.  of  1882,  Chapter  VII, 
pp.  364,  365,  366,  368,  408,  409.  Leslie  Stephen :  Letters  of  John  Richard 
Green,  1901,  pp.  360-362. 

*  Palmer :  The  Life  and  Works  of  Oeorge  Herbert,  Boston,  1905,  pp.  9 
and  39. 


56  THE  HISTORIANS  AND  THE  REFORMATION 

ever  to  be  a  science  admissible  in  a  curriculum  of  actual 
knowledge  and  seeking  classification  in  any  tolerable  degree 
with  sciences  that  are  exact,  this  mode  of  treatment  must  be 
eliminated,  and  for  it  we  must  have  substituted  a  manner 
that  is  above  ignorance  or  indifference,  not  to  say  also  above 
sarcasm. 

Of  the  time  of  Henry  VIII.  we  have  the  following 
words : 

"The  series  of  measures  which  in  their  rapid  succession 
changed  the  whole  character  of  the  English  Church." 

Green  gives  the  strongest  recognition  to  the  effects  of 
Roman  influence  in  and  upon  the  Church  of  England.  After 
the  council  of  Whitby  (A.  D.  664)  he  says: 

"The  English  Church  was  now  a  single  religious  body 
within  the  obedience  of  Rome."  ° 

And  of  the  return  movement  to  pure  Catholicity  nearly 
a  thousand  years  later : 

"Sturdily  as  she  (Elizabeth)  might  aver  to  her  subjects 
that  no  change  had  really  been  made  in  English  religion, 
that  the  old  faith  had  only  been  purified,  that  the  realm 
had  only  been  freed  from  Papal  usurpation,  jealously  as  she 
might  preserve  the  old  Episcopate,  the  old  service,  the  old 
vestments  and  usages  of  public  worship,  her  action  abroad 
told  too  plainly  its  tale." 

And: 

"The  world  was  drifting  to  a  conflict  between  the  old 

tradition  of  the  past  and  a  faith  that  rejected  the  tradition 

of  the  past,  and  in  this  conflict  men  saw  that  England  was 

ranging  itself  not  on  the  side  of  the  old  belief  but  of  the 

new." ' 

These  are  radical  utterances,  and  they  must  be  compared 

with  much  that  Green  says  elsewhere.    I  will  show  later  that 

Green's  method  of  indexing  shows  an  attitude  to  continuity 

as  distinctly  in  its  favor.     So,  too,  this: 

"The  Church  of  England,  as  we  know  it  to-day,  is  the 
work,  so  far  as  its  outer  form  is  concerned,  of  .  .  . 
Theodore  of  Tarsus." ' 

For  the  early  use  of  the  name  Church  of  England  see 

«  Green  :  The  Making  of  England.     Harper.     Ed.  1882.     Chap.  7,  p.  315. 
"Green:   (Larger)   History  of  the  English  People,  Book  VI,  Chap.  5. 
^  Green  :  Short  History,  p.  65    (Harper's  edition,  1882). 


GREEN  57 

under  King  John :  "Innocent  tlie  Third,  who  now  occupied 
the  Papal  throne,  had  pushed  its  claims  of  supremacy  over 
Christendom  further  than  any  of  his  predecessors :  resolved 
to  free  the  Church  of  England  from  the  royal  tyranny."' 

The  work  of  Theodore  in  G69  and  following  was 
"bringing  the  Church  which  was  thus  organized  into  a  fixed 
relation  to  Western  Christendom  through  its  obedience  to 
the  see  of  Rome."  "When  Theodore  came  to  organize  the 
Church  of  England,  the  very  memory  of  the  older  Christian 
Church  which  existed  in  Roman  Britain  had  passed  away." ' 

Of  the  former  expressions.  Freeman  said: 

"The    'blunder'    about    the    fallen    Church    of    England 

.     .     .     is  thoroughly  characteristic  of  Johnny's  style  [J.  R. 

Green]     .     .     .     This   Church  of  England  that  now  is,  is 

legally  and  historically  a  society  set  up  under  -^thelbehrt, 

and  not  sooner  or  later,  not  under  any  British  body,  either 

Lucius  or  Henry  Tudor.    I  pointed  out  as  a  curious  instance 

of  continuity  the  conge  d'  elire  of  Matthew  Parker,  which 

speaks  of  the  see  of  Canterbury  as  void     „  ^ 

,    ,       ,    ,  ,     ,  ,,  ,    ,.  Freeman  on  Green 

and  desolate,  or  whatever  the  exact  lorm 

is,  by  death  of  the  Most  Rev.,  etc..  Cardinal  Reginald  Pole, 

etc. ;  that,  I  say,  is  legal  and  historical  succession.    .    .    .    No 

new  society  is  formed;   but  certain   changes,   good   or  bad, 

were  made  in  the  old  society.     ...     It  was  the  Church 

of  England  all  through."  " 

"Johnny    Green    could    .     .     .     enter    into    the    mere 

beauty  of  an  ecclesiastical  story  or  character,  but  he  had 

ever  a  mocking  vein,  which  did  not  do."  " 

And  Stubbs: 

"John  Richard  Green,  the  dear  friend  of  many  amongst 
us,  has  left  behind  him  a  name  which  cannot  soon  be  for- 
gotten.    His  books   are   by   themselves   the  warrant   of  the 

fame  which  he  so  widely  gained;  the  ex-  o    ,.,  ^ 

^     ^      J.   1  .  ,.  ,1  »   T  .  Stubbs  on  Green 

tent  ot  his  reading,   the  power  oi   his 

grasp,  the  clearness  of  his  insight,  the  picturesque  reality  of 

his  narration,  are  patent  to  all  who  are  capable  of  judging. 

We,  who  knew  him  better  than  the  world  of  his  readers,  knew 

too  of  his  unwearied  industry,  his  zeal  for  truth.    .    .    .    For 


8  Same  p.  149. 

» Green  :    The  Making  of  England,  pp.  320  and  822. 

1"  Stephens  :  Freeman,  Vol.   II,  pp.   79  and  80. 

11  Same,  Vol.  II.,  p.  400.  Should  the  scholar  seek  In  the  index  of 
Stephens'  Letters  of  John  Richard  Oreen,  1901,  for  a  trace  of  Macaulay  In- 
fluence over  Green,  he  would  not  find  it.     But  it  appears  on  p.  16. 


58  THE  HISTORIANS  AND  THE  REFORMATION 

twenty  years  he  and  I  were  close  friends;  with  countless  dif- 
ferences of  opinion,  we  never  quarreled;  with  opposite  views 
of  the  line  of  history  and  of  the  value  of  character,  we  never 
went  into  controversy.  ...  In  the  joint  dedication  of  his 
hook  I  confess  that  I  received  a  compliment  which  I  place 
on  a  level  with  the  highest  honours  I  have  ever  received."  " 


"  Stubbs  :    Seventeen  Lectures,  p.  432. 


CHAPTEE  VIII. 

STUBBS. 

On  Henry  VIII — On  the  English  Refohmation — On  the  Church  op 
England — Stubbs  and  Hardwick — Pkothero,  FreemaNj  Green,  and 
HuTTON  ON  Stubbs. 

Stubbs  says  of  Henry  VIII : 

"I  believe  him  to  have  been  a  man  of  unbounded  selfish- 
ness; a  man  of  whom  we  may  say  .  .  .  that  he  was  the 
king,  the  whole  king,  and  nothing  but  the  king;  that  he 
wished  to  be,  with  regard  to  the  Church  of  England,  the 
pope,  the  whole  pope,  and  something  more  than  the  pope. 
.  .  .  You  will  not  suspect  me  of  making  Henry  VIII. 
the  founder  of  the  Church  of  England;  but  I  do  not  conceal 
from  myself  that,  under  the  Divine  power  which  brings 
good  out  of  evil,  overrules  the  wrath  of  man  to  the  praise 
of  God,  we  have  received  good  as  well  as  evil  through  the 
means  of  this  'majestic  lord  who  broke  the  bonds  of  Rome.'  "  ^ 

In  morality,  or  more  exactly,  "in  this  region  of  moral- 
ity," Henry  VIII.  "was  not  better  perhaps  than  Charles  V., 
but  he  was  much  better  than  Francis  I.,  and  Philip  II.,  and 
Henry  IV."' 

"The  English  Church  was  freed  from  the  yoke  of  Rome, 
but  she  retained  all  her  framework  and  at  least  half  of  her 
old  endowments.  .  .  .  She  had  obtained  the  Bible  in 
English  and  the  use  of  the  chief  forms  of  prayer  in  the  ver- 
nacular, and  was  preparing  for  a  revision  in  form  of  the 
Sacramental  Services;  she  had  rid  herself  of  a  mass  of 
superstitious  usages.  It  is  true  that  the  king  remained  a 
believer  in  Roman  Catholic  forms  of  doctrine;  but  it  must 
always  be  remembered  that  those  forms  had  not  yet,  by  the 
Tridentine  decrees,  been  hardened  into  their  later  inflexi- 
bility; and  when  we  consider  the  terrible  risks  which,  in  the 

^  Stubbs :   Seventeen  Lectures,  p.  301. 
^  Same,  p.  333. 


60  THE  HISTORIANS  AND  THE  REFORMATION 

next  reign,  the  Church  of  England  ran,  of  losing  all  sense 
or  desire  of  continuity,  we  may  feel  thanls:ful  that  such 
risk  was  run  under  a  weak  king  and  feeble  ministers,  not 
under  the  influence  of  a  strong  will  and  strong  hand  like 
Henry's." " 

Professor  Stiibbs  says  further: 

"What  is  the  Church  of  England?  The  Church  of  Eng- 
land I  hold  to  be  a  portion  of  the  Holy,  Catholic,  Apostolic, 
one  Church,  which  is  the  presentation  of  the  same  to  us 
and  our  nation  and  country,  and  in  which  we  and  our  fellow 
Churchmen  realize  our  own  condition  as  members  of  the 
mystical  body  of  the  Lord.  I  believe  I  am  justified  in  this 
by  the  evidence  which  I  have  of  the  continuity  of  faith, 
of  apostolic  order  and  succession,  of  ministry  and  service." 

"Up  to  the  period  of  the  Reformation  there  was  no  other 
idea  of  episcopacy  except  that  of  transmission  of  apostolic 
commission :  that  the  ministry  of  the  episcopal  government 
could  be  introduced  without  such  a  link  was  never  con- 
templated until  in  Denmark."  ^ 

After  he  became  Bishop  of  Chester,  Dr.  Stubbs  edited 
and  revised  a  history  which  has  been  used  for  many  years  in 
this  country.  Stubbs  and  Hardwick,  then,  are  jointly  re- 
sponsible for  the  following: 

First  are  summed  up  three  "agencies  at  work  in  pro- 
ducing the  English  Reformation" — viz,  distrust  and  resent- 
ment at  the  follies  and  usurpations  of  the  papacy,  increased 
intelligence  and  piety  in  the  universities,  and  circulation  of 
Lutheran  tracts. 

"Out  of  these  threefold  agencies,  combined  as  they  have 
been  and  modified  through  combination,  rose  the  complex 
structure  known  as  the  'Reformed  Church  of  England.' " 
These  were  "the  impulses  by  which  this  country  was  aroused 
to  indicate  its  independence  of  all  foreign  jurisdictions,  to 
assert  the  ancient  faith,  and  to  recast  the  liturgy  and  other 
forms  of  public  worship."  ° 

But  "the  reformers  secured  the  oneness  of  the  Modern 
with  the  Mediaeval  Church  of  England  by  preserving  the 


'  Same,   p.   300. 

*  Hutton :  Letters  of  William  Stuhbs,  pp.  312.  Compare  Visitation 
Charges,  1904,  pp.  68,  85,  176,  177,  193,  248,  249,  299,  314,  and  342.  Add 
Ordination  Addresses,  1901,  pp.  11,  13,  14,  1.5,  32,  111,  118,  119. 

"  Hardwick :  "A  History  of  the  Evr/lish  Church  During  the  Reforma- 
tion," by  Charles  Hardwick,  M.A.,  late  fellow  of  St.  Catharine's  College, 
Divinity  Lecturer  at  King's  College,  and  Christian  Advocate  in  the  Univer- 
sity of  Cambridge.  New  edition,  revised  by  W.  Stubbs,  D.D.,  Bishop  of 
Chester  (1890)  ;  pp.  166,  167,  168,  and  169. 


STUBBS  61 

continuity  of  its  organization,  by  unbroken  ties  of  holy 
orders,  by  innumerable  traditions  of  thought  and  sentiment, 
of  faith,  of  feeling,  and  of  ritual."  "Those  who  led  the  anti- 
papal  movement  had  no  very  clear  intention  of  proceeding 
further,  so  as  to  remove  the  mass  of  errors  and  abuses  handed 
down  from  the  Middle  Ages."  "They  contended  .... 
that  the  fabric  of  the  papal  monarchy  was  altogether  human; 
that  its  growth  was  traceable  partly  to  the  favor  h    d    '  k 

and  indulgence  of  the  Roman  Emperors,  and 
partly  to  ambitious  artifices  of  the  popes  themselves;  that 
just  as  men  originally  made  and  sanctioned  it,  so  might 
they,  if  occasion  should  arise,  withdraw  from  it  their  con- 
fidence, and  thus  reoccupy  the  ground  on  which  all  Chris- 
tians must  have  stood  anterior  to  the  Middle  Ages."  Hard- 
wick  names  the  parties  contending  at  this  and  subsequent 
times  the  Mediaeval  and  the  Reforming  (called  by  some 
others  the  Catholic  and  the  Protestant  parties),  and  this 
certainly  represents  closely  the  spirit  and  intentions  of  the 
time.  Mary's  "accession  was  an  augury  of  good  to  all  the 
Medisevalists,  announcing  that  the  triumph  of  their  party 
was  at  hand."  In  1570,  he  says,  "originated  the  Anglo- 
Roman  schism";  the  section  is  entitled  "Origin  of  Anglo- 
Romanism,"  "which  came  over  to  disseminate  the  new 
Roman  creed  of  Trent."  "Before  the  expiration  of  the 
sixteenth  century  .  ,  .  Andrewes  had  become  the  cham- 
pion of  the  English  priesthood.  .  .  .  The  spirit  of  de- 
struction which  in  the  second  quarter  of  the  century  effected 
wonders  in  condemning  creature  worship,  in  uprooting 
theories  of  human  merit,  and  expelling  popery,  was  now  at 
length  succeeded  by  a  deeper,  calmer,  more  constructive 
spirit,  one  whose  mission,  while  it  counteracted  errors  on 
the  right  hand  and  on  the  left,  was  more  especially  to  vin- 
dicate and  prove  the  catholicity  of  the  Church.  This  two- 
fold aspect  of  the  Church  of  England  and  the  middle  place 
which  it  has  occupied  between  the  Mediaeval  and  the  merely 
Protestant  systems,  has  occasioned  some  perplexity  to  our 
continental  neighbors  both  Romanist  and  Reformed."  And 
those  Continental  neighbors  have  their  disciples  in  perplex- 
ity in  the  America  of  to-day.  "In  this  country  .  .  .  the 
old  episcopal  organization  was  preserved  inviolate,  the  suc- 
cession of  ministers  was  also  uninterrupted ;  .  .  .  Parker 
was  felt  to  occupy  substantially  the  same  position  as  War- 
ham,  and  hierarchical  ideas  were  thus  transmitted."  "The 
practical  working  of  the  Church  of  England,  though  affected 
in  no  very  sensible  degree  by  other  modifications,  was 
severely  crippled  and  retarded  at  the  Reformation  by  the  loss 
of  her  chief  revenues."     "No  wish  was  manifested  to  re- 


62  THE  HISTORIANS  AND  THE  REFORMATION 

nounce  communion  witli  past  ages  by  repudiating  hymns 
and  creeds  and  prayers,  the  chastened  collect  and  imi^as- 
sioned  litany  of  our  forefathers  in  Christ."  ' 

In  addition  to  the  high  estimates  passed  upon  Stubbs  as 

noted  elsewhere/  we  have  these : 

"Dr.  George  Prothero  said  in  his  Presidential  Address 
to  the  Eoyal  Historical  Society  on  February  20,  1902 : 
'Perhaps  no  English  historian  that  ever  lived  did  more  to 
advance  the  knowledge  of  English  history  and  to  set  the  study 
on  a  sound  basis,  than  Dr.  Stubbs.'  "  * 

Hutton's  own  estimate  is : 

"He  was  notably  the  most  original,  the  greatest,  of  the 
workers  of  whom  the  world  gradually  recognized  him  to  be 
the  leader.  Haddan,  and  Freeman,  and  Green,  and  Bright, 
each  had  characteristic  powers,  but  he  seemed  to  combine 
them  all:  accuracy,  and  a  deep  though  often  silent  enthu- 
siasm, indomitable  perseverance,  and  a  wide  outlook.  The 
leadership  which  his  friends  were  so  proud  to  recognize  came 
to  him  naturally,  not  only  from  his  great  powers  of  mind, 
but  still  more  from  his  character.  Its  absolute  loyalty  and 
conscientiousness,  its  sincerity,  its  courage,  its  tolerance, 
made  him  a  man  to  whom  workers  in  the  same  field  natur- 
ally looked  for  guidance."  He  was  "the  greatest  historian  of 
his  country  and  age."  * 

Professor  Freeman  speaks  of  "the  unerring  learning  and 
critical  power  of  the  first  of  living  scholars."  And  Professor 
Freeman  was  his  rival,  if  there  could  be  such  a  thing  as 
rivalry  between  two  such  men. 

Again,  Freeman  said : 

"Stubbs'  Constitutional  History  is  a  wonderful  book, 
more  like  a  German  than  an  English  book.  In  fact,  I  reck- 
oned it  as  a  German  book,  read  him  in  German  hours.  .  .  . 
Johnny's  book,  on  the  other  hand,  may  be  read  at  any  mo- 
ment; but  it  is  a  wonderful  book,  too,  in  its  way."  " 

J.  R.  Green,  Stubbs'  rival  also  on  occasions  when  ap- 
pointments were  being  made,    assigns    Stubbs   the   highest 


«  Same,  pp.  170,  179,  186,  and  187,  215  and  216,  234  and  235,  242  and 
243,  Note  3,  328  and  329,  337,  391  and  392. 
'  See  pages  49  and  54. 
8  Hutton  :  Stubbs,  p.  402. 
»Same,  p.  403. 
"  Stephens  :    Freeman,  Vol.  II,  p.  88. 


STUBBS  63 

character  as  a  historian."  'No  English  historian  ever  re- 
ceived such  wide  recognition  from  the  scholars  of  other 
countries.     His  honors  were  said  to  be  countless. 


"  Hutton  :  Stubbs,  pp.  137-9,  149,  60,  61,  117-120. 


CHAPTEK  IX. 

SOME  OLDER  WITNESSES. 

Testimony  as  Material  for  History — Sir  Thomas  Browne^  M.D. — Izaak 
Walton — Efforts  to  de-Catholicise  the  English  Church  after 
THE  Reformation — Robert  Nelson — Daniel  Defob — Ussher — Jewel — 
Pearson — Sanderson — Bull — Ken — The  Tracts  for  the  Times — Ckan- 
MBR — per  contra.  Hooper — Palmer — Summary. 

The  proper  iulieritors  and  successors  of  the  great  line  of 

historians  noticed  in  the  last  chapter  would  be  next  in  order 

were  it  not  for  one  consideration.     We  have  begun  with 

Hume  and  his  theory  of  a  vital  but  restricted  continuity; 

we  have  taken  Macaulay,  Froude,  Hallam, 
Summary  .  ^  ,  ' 

and  Dickens  to  show  us  the  doctrine  of  a 
new  Church ;  we  have  seen  the  medium  or  uncertain  position 
occupied  by  Southey  and  Green ;  and  we  have  shown  the 
theory  of  continuity  expressed  by  Knight,  Yonge,  Freeman, 
and  Stubbs,  Each  reflects  an  opinion  current  in  his  age; 
each  re-created  opinion,  and  sent  it  forth  with  renewed  life. 
We  are  now  obliged  to  ascertain  what  authorities  were  back 
of  them.  Which  line  of  opinion  represents  most  faithfully 
the  intentions  of  the  reforming  Church  concerning  itself 
and  its  own  policy,  and  the  manner  in  which  they  were 
understood  by  its  members  and  by  the  public?  We  will  go 
back,  but  not  all  the  way  back,  to  the  Reformation  for  our 
first  step  in  the  process,  and  it  is  significant  that  we  may 
begin  this  testimony,  as  several  times  we  shall  do  in  other 
lines,  with  the  freely  offered  conclusions  of  laymen. 

For  testimony  as  to  what  effect  upon  the  Church's  teach- 
ing and  order  had  been  wrought  by  the  Reformation,  we 
naturally  turn  first  to  the  writings  of  men  who  lived  in  the 


SOME  OLDER  WITNESSES  65 

period  when  religious,  ritual,  and  ceremonial  questions  had 
largely  become  settled  again.  These  are  not  historians,  but 
witnesses.  They  show  how  things  seemed  in  their  day,  and 
to  some  extent  therefore  they  furnish  materials  in  accord 
with  which  history  may  be  written.  They  guard  us  against 
reading  a  new  point  of  view  back  into  the  past  as  if  it  were 
old,  or  supposing  that  an  old  point  of  view  is  simply  a  new 
invention.  Sir  Thomas  Browne,  M.D.,  wrote  Religio  Medici 
about  1635,  in  the  reign  of  Charles  I.,  and  . 

authorized  its  publication  eight  years  later. 
He  thus  expressed  himself: 

"For  my  religion  ....  I  dare  without  usurpation 
assume  the  honorable  Stile  of  a  Christian.  Not  that  I 
merely  owe  this  Title  to  the  Font,  my  Education,  or  the 
clime  wherin  I  was  born  (as  being  bred  up  either  to  con- 
firm those  Principles  my  Parents  instilled  into  my  unwary 
Understanding,  or  by  a  general  consent  proceed  in  the  Re- 
ligion of  my  Country;)  but  having  in  my  riper  years  and 
confirmed  Judgment  seen  and  examined  all,  I  find  myself 
obliged  by  the  principles  of  Grace,  and  the  Law  of  mine 
own  Reason,  to  embrace  no  other  Name  but  this  .... 
But,  because  the  Name  of  a  Christian  is  become  too  general 
to  express  our  Faith  (there  being  a  Geography  of  Religions 
as  well  as  Lands),  ....  to  be  particular  I  am  of  that 
Reformed  new-cast  Religion,  wherein  I  dislike  nothing  but 
the  Name;  of  the  same  belief  our  Saviour  taught,  the 
Apostles  disseminated,  the  Fathers  authorized,  and  the 
Martyrs  confirmed;  but  by  the  sinister  ends  of  Princes,  the 
ambition  and  avarice  of  Prelates,  and  the  fatal  competition 
of  times,  so  decayed,  impaired  and  fallen  from  its  native 
Beauty,  that  it  required  the  careful  and  charitable  hands  of 

these  times  to  restore  it  to  its  primitive  Integrity 

At  my  Devotion  I  love  to  use  the  civility 
of  my  knee,  my  hat,  and  hand,  with  all  Religio  Medici,  1635 
those  outward  and  sensible  motions  which  may  express  or 
promote  my  invisible  Devotion.  ...  At  the  sight  of  a 
Cross  or  Crucifix  I  can  dispense  with  my  hat,  but  scarce  with 
the  thought  or  memory  of  my  Saviour.  .  .  .  But  (to  dif- 
ference myself  nearer,  and  draw  into  a  lesser  Circle),  there  is 
no  Church  whose  every  part  so  squares  unto  my  Conscience; 
whose  Articles,  Constitutions,  and  Customs  seem  so  conso- 
nant unto  reason,  and  as  it  were  framed  to  my  particular 
Devotion,  as  this  whereof  I  hold  my  Belief,  the  Church  of 


66  THE  HISTORIANS  AND  THE  REFORMATION 

England  .  .  .  where  the  Scripture  is  silent,  the  Church 
is  my  Text;  .  .  .  .where  there  is  a  joynt  silence  of  both, 
I  borrow  not  the  rules  of  my  Religion  from  Rome  or  Geneva, 
but  the  dictates  of  my  own  reason It  is  an  un- 
just scandal  of  our  adversaries,  and  a  gross  errour  in  our 
selves,  to  compute  the  Nativity  of  our  Religion  from  Henry 
the  Eighth,  who  ....  effected  no  more  than  what  his 
own  Predecessors  desired  and  assayed  in  Ages  past."  ^ 

The  combination  in  Sir  Thomas  Browne  of  sentiment, 
faith,  and  reason,  of  loyalty  with  gentleness,  patience,  and 
tolerance,  is  so  remarkable  for  his  times  or  for  any  time  that 
Religio  Medici  is  a  classic,  and  by  some  has  been  considered 
an  element  in  a  liberal  education.  The  copy  from  which  I 
have  quoted  was  in  use  at  Yale. 

From  the  physician  we  turn  to  the  patron  of  all  fisher- 
men, Izaak  Walton,  who  died  in  1683,  or  forty-eight  years 
after  Religio  Medici  was  written.  The  extract  given  here 
may  properly  be  dated  1683,  because  it  is  from  Walton's 
will: 

"Because  the  profession  of  Christianity  does  at  this  time 
seem  to  be  subdivided  into  Papist  and  Protestante,  I  take  it 
to  be  convenient  to  declare  my  belief  to  be,  in  all  points  of 
faith,  as  the  Church  of  England  now  professeth;  and  this  I 
do  the  rather,  because  of  a  very  long  and  very  true  friendship 
with  some  of  the  Roman  Church."  ^ 

Walton  tells  how  the  priest  of  Bourne  was  ejected,  and 
his  successor  proceeded  thus  to  hold  communion:  A  "select 
company"  with  "forms  and  stools  about  the  altar  for  them 
to  sit  and  eat  and  drink" ;  the  minister  bade  the  clerk  "cease 
wondering  (  !),  and  lock  the  church-door";  to  which  he  re- 
plied, "Pray  take  you  the  keys,  and  lock  me  out" ;  and  "re- 
port says  the  old  man  went  presently  home,  and  died."'  This 
is  the  kind  of  episode  which  shows  the  efforts  of  the  Puri- 
tans to  capture  and  de-Catholicise  the  Church,  and  Calvin 
advised  them  to  stick  to  the  job.  For  this  advice  they  never 
would  have  asked  had  they  not  felt  themselves  out  of  har- 


'  Browne :  Religio  Medici.     Ed.  London,  1881,  pp.  7-12. 

2  Walton :  Lives.  Introduction,  p.  37.  Plumptre :  Thomas  Ken,  1890, 
Vol.  I.,  p.  24.  The  point  here  is  a  difficult  one  for  some  modern  minds  :  viz., 
that  it  was  possible  for  a  Catholic  to  be  also  a  Protestant.  For  in  those 
days  Protestantism  did  not  mean  a  confusion  of  radically  different  sects 
as  it  has  come  to  mean  at  the  present. 

"Walton :  Lives,  Hooker,  p.  230. 


SOME  OLDER  WITNESSES  67 

mony  with  the  English  Reformation  settlement.  But  pos- 
session is  nine  points  of  the  law,  and  they  stayed  where  they 
were,  harmony  or  no  harmony,  for  the  sake  of  getting  pos- 
session. An  echo  of  their  failure  to  adjust  the  Church  to 
their  desires  is  found  in  the  opinions  of  a  writer  like  Geikie, 
who  confesses  that  the  English  Reformation  does  not  suit 
him,  admits  with  regret  the  Catholic  character  of  the  Prayer 
Book,  calls  that  in  the  Church  which  he  dislikes  Romish, 
and  charges  the  more  loyal  and  exact  clergy  with  conspiracy. 
It  is  men  who  argue  in  this  way  who  make  us  think  the 
English  have  no  sense  of  humor.  It  is  the  very  height  of 
the  arrogance  of  possession,  coupled  with  the  freaks  of  logic 
which  are  possible  only  to  fanaticism.  Geikie  has  a  theory 
of  a  late  introduction  of  the  belief  in  Episcopal  orders,*  not- 
withstanding the  witness  of  his  ow^n  Church  is  against  him, 
and  even  a  Jesuit,  the  Rev.  C.  Coupe,  publicly  acknowledged 
on  February  7,  1897,  that  the  laying  on  of  hands  was  never 
discontinued  in  the  English  Church. ° 

Robert  Nelson,  who  died  in  1Y15,  has  left  us  a  strong 
argument  for  the  Eucharist  as  the  Christian  sacrifice  at  the 
Altar  on  the  Lord's  Day." 

Another  witness  of  the  same  sort  comes  down  to  us 
through  the  care  of  the  famous  author  of  Rohinso7i  Crusoe. 
Daniel  Defoe  preserves  a  paper  in  which  he  wrote  of  one 
Dicky  Cronke,  "the  dumb  philosopher,  or  Great  Britain's 
wonder"  who  was  born  in  Cornwall,  May  29,  1718 : 

"My  speech  is  leaving  me  so  fast  that  I  can  only  tell 
you  that  I  have  always  lived  and  now  die  an  unworthy  mem- 
ber of  the  ancient  Catholic  and  Apostolic  Church."  "I  de- 
clare myself  to  be  a  member  of  Christ's  Church.  The  Church 
of  England  is  doubtless  the  great  bulwark  of  the  ancient 
Catholic  or  Apostolic  faith  all  over  the  world ;  a  Church  that 
has  all  the  spiritual  advantages  that  the  nature  of  a  Church 
is  capable  of  ....  I  ...  .  declare  for  the  satis- 
faction of  you  and  your  friends,  as  I  have  always  lived,  so  I 


*  Geikie  :    The  English  Reformation,  1879,   p.   xii. 

^  Collins  :    The  English  Reformation  and  Its  Consequences,  1901,  p.  38. 

«  T.  T.  Carter  :  The  Holy  Eucharist,  p.  50.  A  remarkable  parallel  is  the 
Scriptural  and  historical  presentation  of  this  matter  in  Abraham  :  The  Posi- 
tion of  the  Eucharist  in  Public  Worship,  1906  ;  and  Butler  :  How  Shall  We 
Worship  Oodf  1904,  Chap.  VI.,  on  "The  Answer  of  the  English  Reformation." 


68  THE  HISTORIANS  AND  THE  REFORMATION 

now  die,  a  true  and  sincere  though  a  most  unworthy,  mem- 
ber of  it." 

We  will  now  turn  to  the  impressions  of  the  clergy.  The 
purpose  of  the  Tracts  for  the  Times  in  the  Oxford  or  Trac- 
tarian  movement  of  1833  and  after,  was  to  make  clear  that 
there  has  been  an  unbroken  stream  of  Catholic  testimony, 
the  result  of  continuity  of  the  Church  of  England,  showing 
her  teaching  one  and  the  same  in  essentials,  before  and  after 
the  Reformation.  This  testimony  was  collected  and  published 
in  the  tracts.  So  famous  are  they  as  a  historical  document 
that  it  would  seem  unnecessary  either  to  do  again  this  work, 
or  to  recall  attention  to  it.  But  it  is  just  this  which  some 
historians  have  forgotten.  The  testimony  was  called  catena 
patrum,  the  Chain  of  Fathers.  To  give  some  idea  of  the 
kinds  of  teaching  which  are  used  as  links  in  such  a  chain  to 
bind  age  to  age,  take  Archbishop  Ussher,  who  on  June  20, 
1674,  said: 

"We  bring  in  no  new  faith  nor  no  new  Church.  That 
which  in  the  time  of  the  ancient  Fathers  was  accounted  to 
he  'truly  and  properly  Catholic/  namely,  that  which  was  be- 
lieved everywhere,  always,  and  hy  all,  hath  in  the  succeeding 
ages  evermore  been  preserved,  and  at  this  day  entirely  pro- 
fessed in  our  Church," '' 

As  our  purpose  is  only  approximately  the  same  as  the 
purpose  of  the  famous  Tracts,  I  will  not  continue  to  quote 
from  them,  although  their  entire  set  of  extracts  tends  to 
strengthen  the  teaching  which  I  will  gather  from  the  original 
sources.  I  will  take  out  a  few  lines  from  various  writers  and 
arrange  them  by  dates.     In  1565,  Bishop  Jewel  said: 

"We  have  returned  to  the  Apostles  and  old  Catholic 
fathers."  "The  title  of  antiquity  (t.  e.,  Catholic)  is  shaken 
out  of  their  hands."  "We  believe  that  there  is  one  Church 
of  GOD  ....  that  is  catholic  ....  and  dis- 
persed throughout  the  whole  world." 

"We  believe  that  there  be  priests."  ....  "The 
Supper  is  the  Communion  of  the  body  and  blood  of 
Christ."  "We  make  our  prayers  in  that  tongue  which  all 
our  people  may  understand;     ....     and   all    the   holy 


''Tracts  for  the  Times,  Vol.  Ill,  p.  443  (American  Reprint,  New  York, 
1840).  Compare  Russeil :  Dr.  Pusey,  1907,  in  the  series  "Leaders  of  the 
Church,  1800-1900,"  p.  36. 


SOME  OLDER  WITNESSES  69 

fathers  and   Catliolic  Bishops  did  use  to  pray  themselves, 
and  taught  the  people  to  pray  too." 

"Surely  we  have  ever  judged  the  primitive  Church  of 
Christ's  time,  of  the  Apostles',  and  of  the  holy  fathers',  to 
be  the  Catholic  Church :  neither  make  we  doubt  to  fix  therein 
the  whole  means  of  our  salvation."*  And  in  1571 :  "How 
can  we  with  clear  conscience  come  unto  the  holy  communion 
of  Christ's  most  holy  body  and  blood,  if  we  are  not  in  charity 
with  our  own  neighbor."  ° 

Dr.  John  Donne's  will,  which  was  sealed  December  13, 
1630,  says: 

"I,  John  Donne,  by  the  mercy  of  Christ  Jesus,  and  by 
the  calling  of  the  Church  of  England,  Priest." '" 

Bishop  Pearson  says  in  1658 : 

"That  Church  alone  which  first  began  at  Jerusalem 
.  .  .  .  and  that  alone  began  there,  which  always  em- 
braceth  'the  faith  once  delivered  to  the  saints'  .... 
Whatsoever  Church  pretendeth  a  new  beginning,  pretendeth 
at  the  same  time  to  a  new  Churchdom,  and  whatsoever  is  so 
new  is  none.  So  necessary  it  is  to  believe  in  the  holy  cath- 
olick  church  ....  I  am  fully  persuaded,  and  make  a 
free  confession  of  this  .  .  .  that  Christ,  by  the  preach- 
ing of  the  apostles,  did  gather  unto  Himself  a  Church,  con- 
sisting of  thousands  of  believing  persons  and  numerous  con- 
gregations, to  which  He  daily  added  such  as  should  be  saved, 
and  will  successively  and  daily  add  to  the  same  imtil  the  end 
of  the  world :  so  that  by  virtue  of  His  all-sufficient  promise, 
I  am  assured  that  there  was,  hath  been  hitherto,  and  now  is, 
and  hereafter  shall  be,  so  long  as  the  sun  and  moon  endure, 
a  Church  of  Christ  one  and  the  same."" 

The  passage  from  Pearson  used  in  the  Tracts  is  from  his 
preface : 

"As  our  religion  is  Catholick,  it  holdeth  fast  that  faith 

8  Jewel :  Apology  for  the  Church  of  England^  3,  9,  6,  7,  6,  10,  6,  16,  8,  2. 
Add  to  this  Fuller  :  Life  of  Bishop  Davenant,  1572-mi,  pp.  523  and  524,  and 
Ottley  :  Lancelot  Andrewes,  15r,5-1626,  1894,  p.  164  ;  Godwin  :  A  Catalogue  of 
the  Bishops  of  England,  1615,  and  Godwin  :  Annates  of  England,  1630.  The 
Catalogue  is  in  the  G.  T.  S.  Library,  New  York,  the  Annates  is  in  the  N.  H. 
State  Library.  These  are  the  connecting  links  with  Burnet's  History  (pub. 
1679)  leading  to  Hume  (1776)  and  the  modern  line  (Knight,  Macaulay,  and 
others)    with  which  we  began. 

»  Whittingham  :  Standard  Works,  New  York,  1831,  p.  10.  Mr.  Whittlng- 
ham  was  later  the  fourth  Bishop  of  Maryland.  At  this  time  he  was  26  years 
of  age,  and  copied  out  the  entire  work  of  Jewel  with  his  own  hand,  so  im- 
portant did  he  consider  it  for  the  education  of  the  young  American  Church. 
This  was  before  the  Oxford  Moi^emcnt. 

'»  Walton  :  Lives,  p.  103.     Ed.  Boston,  1860. 

1'  Pearson  :  An  Exposition  of  the  Creed.  New  York  and  Philadelphia, 
Appleton,  1844.  Article  9,  p.  524,  and  from  the  address  of  Pearson  "To  the 
Reader." 


70  THE  HISTORIANS  AND  THE  REFORMATION 

which  was  once  delivered  to  the  saints,  and  since  preserved 
in  the  Church  ....  in  opposition  to  .  .  .  (those) 
who  have  preverted  the  Articles  of  our  Creed,  and  found  out 
followers  .  .  .  who  have  enacted  a  new  body  of  divinity 
in  opposition  to  the  Catholick  theology  .  .  .  The  reader 
.  .  .  .  may  see  ....  what  he  is  by  the  Church  of 
God  understood  to  profess,  when  he  maketh  this  public,  an- 
cient, and  orthodox  confession  of  faith."  ^^ 

Dr.  Robert  Sanderson  (Bishop  of  Winchester)  died  in 
1662,  and  left  a  will  in  which  he  said: 

"As  I  have  lived,  so  I  desire,  and — by  the  grace  of  God — 
resolve,  to  die  in  the  communion  of  the  Catholic  Church  of 
Christ,  and  a  true  son  of  the  Church  of  England;  which 
.  .  .  .  to  be  both  in  doctrine  and  worship  agreeable 
to  the  Word  of  God  ....  conformable  to  the  faith  and 
practice  of  the  godly  Churches  of  Christ  in  the  primitive 
and  purer  times,  I  do  firmly  believe;  led  not  so  much  from 
the  force  of  custom  and  education  ....  as  upon  the 
clear  evidence  of  truth  and  reason,  after  a  serious  and  im- 
partial examination  of  the  grounds  as  well  of  Popery  as 
Puritanism."  ^^ 

Bishop  Bull  said  in  1671 : 

"The  question  is  here  the  same  with  that  threadbare  one 
which  the  Papists  use  to  reiterate,  ....  Where  was 
your  Church  before  Luther?  To  which  the  answer  is  easy: 
Our  Church  was  then  where  it  is  now,  even  here  in  England. 
She  hath  not  changed  one  thing  of  what  she  held  before,  any 
way  pertaining  either  to  the  being  or  well-being  of  a  church 
.  .  .  .  She  still  retains  the  same  common  rule  of  faith 
.  .  .  .  She  retaineth  the  same  apostolical  government  of 
bishops,  priests,  and  deacons."  ^*  And  at  about  the  same 
period :  that  the  present  Roman  doctrines  of  Trent  are  "most 
contrary  to  the  doctrines  of  the  Catholic  Church."  "Our 
Church  and  the  pastors  thereof  did  always  acknowledge  the 
same  rule  of  faith,  the  same  fundamental  articles  of  the 
Christian  religion  both  before  and  since  the  Reformation."  " 

In  this  volume  of  his  works,  one  discourse  is  on  the 
teachings  of  the  Catholic  Church  (the  Church  in  which  he 
was  a  ruler  and  teacher),  one  is  an  instruction  on  the  proper 
way  to  read  the  service  and  in  this,  incidentally,  he  speaks 

"  Tracts  for  the  Times,  Catena  Patrum  No.  III.,  Am.  Ed.,  p.  468. 
"  Izaak  Walton  :    Lives,  p.  367. 

"Bull:    Works,  Vol.  II,  p.  206;  in  "A  Vindication  of  the  Church  of  Eng- 
land."    The  date  is  St.  Luke's  Day,  Oct.  18,  1671. 
"The  same,   p.   205. 


SOME  OLDER  WITNESSES  71 

of  the  Church's  intention  to  have  Morning  Prayer  and  Holy 
Communion  every  Sunday.  In  Sermon  XIII.  he  speaks  of 
"the  prayer  of  oblation  of  the  Christian  sacrifice  in  the  holy 
Eucharist."  In  the  same  he  says  the  English  Liturgy  con- 
forms to  the  law  observed  by  the  Catholic  Church.  He 
writes  on  "the  corruptions  of  the  Church  of  Rome,"  and 
says: 

"But  Monsieur  de  Meaux  seems  to  think  the  Roman  and 
the  Catholic  Church  to  be  convertible  terms,  which  is  strange 
in  so  learned  a  man,  especially  at  this  time  of  day."  "By 
the  catholic  church  I  mean  the  Church  universal  .... 
all  the  churches  throughout  the  world,  who  retain  the  faith 
once  delivered  to  the  saints    ....     not  a  Bull 

confused  heap  of  societies,  separated  one  from 
another."     He  will  not   admit  that   either   the   Church   of 
Rome   or   the   Church   of   England   is   the   entire    Catholic 
Church,  because  a  part  is  not  the  whole.     The  independence 
of  the  English  Church  was  recovered  and  resumed  in  Henry 
the  Eighth's  reign  as  a  primitive  right  "without  breach  of 
catholic  unity."  ^' 
Bull  wrote  a  long  Latin  treatise  in  support  of  the  Catho- 
lic Church.     Its  opening  words  are:  "Eirst  I  give  the  wit- 
ness of  the  very  first  fathers.     Ignatius  was  but  a  step  from 
John  the  Apostle."     The  whole  appeal  is  to  the  Catholic 
character    and    inheritance    by    continuity    in    the    English 
Church." 

Bishop  Bull  in  1714  published  a  sermon  prepared  many 
years  before  for  his  clergy,  on  the  priestly  office,  in  which 
repeatedly  the  minister  is  called  priest.  I^To  proof  of  the 
priesthood  is  offered,  the  Bishop  simply  makes  free  use  of 
the  word  and  assumes  that  all  will  understand  it." 

"I  dye,"  wrote  the  good  old  English  saint,  Thomas  Ken: 

"I  dye  in  the  holy  Catholic  and  Apostolic  faith,  professed 
by  the  whole  Church  before  the  disunion  of  East  and  West; 
more  particularly,  I  dye  in  the  communion  of  the  Church  of 
England,  as  it  stands  distinguished  from  all  Papall  and 
Puritan  innovations,  and  as  it  adheres  to  the  doctrine  of  the 
Cross."  " 


"The  same,  pp.  238,  242,  and  244. 

"The  same.   Vol.  6,  pp.   14-235. 

"The  same,  Vol.  I,   Sermon  VI. 

"Ken:  (d  1711).  In  Russell:  The  Household  of  Faith,  1902,  p.  329. 
And  Plumptre :  Thomas  Ken,  1890,  Vol.  II,  p.  209.  And  Clarke :  Thomas 
Ken,  1896,  p.  223,  in  series  "Leaders  of  Religion."     See  forward,  p.  206  ff. 


72  THE  HISTORIANS  AND  THE  REFORMATION 

It  is  sometimes  said  that  the  Catholic  "pretences"  of  the 
English  Church,  along  with  Apostolic  succession  and  conti- 
nuity, were  invented  or  discovered  by  the  Oxford  Move- 
ment in  the  thirties  of  the  century  just  gone  by.  This  I  have 
found  accepted  as  fact  by  a  great  many  teachers,  who  teach 
accordingly.  My  own  extracts,  with  the  whole  argument  of 
the  Tracts  will  abundantly  show  that  this  opinion  and  teach- 
ing must  be  revised. 

In  1839,  one  of  the  generally-well-read  scholars  of  the 
day,  the  Rev.  Henry  Thompson,  wrote: 

"You  ask  me  my  opinion  of  the  Oxford  Tracts.  To  say 
that  I  have  not  derived  instruction  and  benefit  from  them 
would  betoken  a  want  of  comprehension,  or  a  want  of  humil- 
ity, or  both.  I  say  not  so :  I  am  deeply  grateful  for  the  edi- 
fication they  have  brought  to  me,  as  well  as  to  the  Church 
at  large.  But  I  can  say  with  Dr.  Hook  that  they  have  not 
taught  me  any  new  p7'inciple:  their  views,  in  the  main,  are 
the  views  that  have  ever  been  entertained  by  all  well-read 
Churchmen."  ^" 

It  is  something  of  a  literary  curiosity  that  the  Tracts 
for  the  Times  did  not  furnish  dates  with  the  names  of  their 
authorities.  The  force  of  the  chain  in  each  instance  depends 
upon  link  grasping  link,  but  each  reader  was  obliged  to  fur- 
nish for  himself  the  dates  showing  the  forward  steps  in  this 
powerful  argument.  It  is  on  this  account  that  the  Tracts 
have  lost  some  of  their  force  in  the  reckonings  of  later  and 
minor  historians. 

The  series  Catena  Patrum,  or  Chain  of  the  Fathers,  was 
made  up  of  five  subjects.  ISTumber  1  gave  43  successive 
authorities  (bridging  the  period  from  the  Reformation  to 
living  memory)  on  the  Apostolic  succession.  !N^umber  2  gave 
41  authorities  for  Baptismal  Regeneration,  or  Christ's  work 
in  Baptism.  Number  3  gave  39  authorities  for  the  duty  of 
supporting  the  universal  teaching  of  the  Christian  Church 
(a  plea  against  the  attempt  to  construct  an  entire  system  of 
religion  anew  from  a  single  person's  experience,  or  from  the 
experience  of  a  small  group  of  similar  individuals).  ISTum- 
ber  4  gave  62  authorities  for  the  Eucharistic  Sacrifice.  And 
TTumber  5  gave  some  24  authorities  for  the  obligation  of  a 

^o  Stephens :  Freeman,  Vol.  I,  pp.  23  and  24.  Cf.  Carter  :  Undercurrents 
of  Church  Life  in  the  Eighteenth  Century,  1899. 


SOME  OLDER  WITNESSES  73 

priest  to  have  in  his  parish  church  daily  morning  and  even- 
ing prayer  for  his  people. 

For  the  various  Catholic  ideas  and  customs  there  are  62 
authorities  in  Catenae  ISTos.  I,  II,  and  III,  and  34  others  in 
Eussell;  making  nearly  100.  This  simply  shows  how  vast 
is  the  literature  which  we  have  to  pass  over,  sample,  or  indi- 
cate. 

As  we  look  at  the  earlier  names  in  this  list,  we  are  im- 
pressed by  the  need  of  a  treatment  of  what  we  might  call 
the  English  Reformation  and  subsequent  teaching  from 
within.  What  did  the  Reformers  intend  to  do?  The  kind 
of  treatment  required  to  enable  us  to  answer  this  question 
intelligently  would  be  a  collection  of  statements  from  men 
of  the  times  on  the  various  reforms  proposed,  and  the  sup- 
posed general  drift  or  result  of  the  movement.  It  would  be 
dry  reading.  Of  the  period  treated  in  this  chapter,  nearly 
all  the  prose  is  dry.  That  is  why  its  materials  are  not  now 
more  generally  hiown.  And  that  is  why  teachers  are  some- 
times found  teaching  the  English  Reformation  without  know- 
ing very  much  about  it.  It  is  an  age  of  source  books ;  let  us 
have  a  Source  Book  of  the  English  Reformation.  For  a 
movement  may  be  judged  by  its  results;  but  primarily  it  is 
guided  by  the  intentions  of  its  leaders.  Reference  must  be 
made  to  the  original  intentions,  and  to  the  fidelity  of  those 
who  carried  on  their  work.  The  movement  is  most  true  to 
itself  where  these  intentions  have  been  assumed  and  acted 
upon.  Its  final  work  is  the  restraint  of  the  extremes  of  indi- 
vidual theory  by  corporate  action. 
Cranmer  wrote  in  1537: 

"Since  this  Catholic  faith  which  we  hold  respecting  the 
Real  Presence  has  been   declared  to   the  Church  from  the 
beginning  by  such  evident  and  manifest  passages  of  Scrip- 
ture, and  the  same  has  also  been  subsequently  commended 
to  the  ears  of  the  faithful  with  so  much  clearness  and  dili- 
gence by  the  first  ecclesiastical  writers;  do  not,  I  pray,  per- 
sist in  wishing  any  longer  to  carp  at  or  subvert  a  doctrine 
so  well  grounded  and  supported." 
But  Bishop  Hooper  wrs  of  the  Scotch  mode,  entirely 
disbelieved  baptismal  regeneration  and  the  Real  Presence, 
and  says  "the  religion  of  Christ  just  noAV  budding  forth  in 


74  THE  HISTORIANS  AND  THE  REFORMATION 

England."  He  would  aljolisli  the  Mass,  and  destroy  the  al- 
tars. He  opposed  the  vestments ;  considers  the  Pope  not  even 
a  member  of  the  Church  of  Christ.  Sir  John  Cheke  says  in 
1553  that  Edward  has  "abolished  the  mass."  Another: 
"Being  questioned  respecting  the  mass,  he  said,  that  those 
who  regard  the  mass  as  a  sacrifice  for  the  dead  are  opposed 
to  Christ,"  but  "with  respect  to  the  presence,  he  said,  that 
Christ  was  really  and  corporally  present  in  the  sacrament; 
but  .  .  .  .  it  is  a  very  corrupt  custom  to  carry  about 
the  sacrament  to  be  adored."" 

A  mass  of  testimony  has  been  collected  to  show  that  the 
reformers  and  early  post-Reformation  clergy  held  to  the 
principle  of  the  real  presence  of  Christ  in  the  Holy  Euchar- 
ist.'" We  will  not  quote  it  here,  but  indicate  it  simply  to 
show  that  quite  common  teaching  about  an  abolished  Mass  or 
Real  Presence  is  also  quite  mistaken,  and  that  material 
exists  for  library  work  enabling  the  conscientious  and  hard- 
working teacher  to  obtain  something  larger  than  the  current 
one-sided  statements  on  this  subject. 

William  Palmer's  Treatise  on  the  Church  was  published 
fifty  years  before  such  a  critic  and  leader  as  Dean  Church 
could  call  it  "an  honour  to  English  theology  and  learning; 
in  point  of  plan  and  structure  we  have  few  books  like  it. 
It  .  .  .  commanded  the  respect  of  Dr.  Dollinger.  It 
is  also  one  on  which  the  highest  value  has  been  set  by  Mr. 
Gladstone.""  The  former  said  "that  he  would  consider  a 
new  edition  of  the  book  'an  event  for  Christendom.'  Mr. 
Gladstone  agreed  with  him."" 

Palmer  says: 

"It  is  my  design  ....  to  examine  the  reformation 
of  the  Church  of  Great  Britain  and  Ireland,  to  trace  its  con- 
formity with  the  faith  and  discipline  of  the  catholic  church 
.  .  .  .  The  real  facts  of  the  Reformation  in  England 
have  been  so  misrepresented  from  ignorance  or  design^'  that 


21  Parker  Society :  Original  Letters  relative  to  the  English  Reformation, 
Cambridge,  1846,  pp.  14,  70-79,  91,  105,  151,  and  152. 

22  Malcolm   MacColl :     The  Reformation   Settlement,   10th   edition,    1901, 
pp.  139-100. 

25  Church  :  The  Oxford  Movement.     Ed.  of  1891,  p.  129. 
2*  MacColl :    The  Ref.  Settlement  in  the  Light  of  History  and  Laio,  8th 
edition,    1900,    pp.    108,    154. 

25  The  same  allegation  is  made  in  Westcott :  Catholic  Principles,  p.  165. 


SOME  OLDER  WITNESSES  75 

.  .  .  .  [it]  merits  ....  a  more  attentive  study. 
.  .  .  .  The  cliurch  of  England  was  not  founded  at  the 
Reformation,  nor  separated  from  the  catholic  church,  nor 
was  its  faith  changed  ....  nor  was  the  doctrine  of 
the  Reformation  a  new  and  unknown  gospel;  nor  is  it  pos- 
sible, on  any  principle  of  reason  or  justice,  to  identify  the 
church  of  England  with  all  the  sins,  errors,  and  vices  of 
those  temporal  rulers  who  supported  its  reformation  .  .  . 
That  men  of  unsanctified  characters  have  frequently  been 
made  instrumental  in  performing  works  beneficial  to  the 
Church,  must  be  admitted  ....  The  character  of  Con- 
stantine  the  Great  was  stained  by  serious  offenses,  yet  he 
established  Christianity  in  the  Roman  empire.  Clovis,  the 
first  Christian  King  of  the  Franks;  Phocas,  who  conferred 
on  the  Roman  patriarch  the  title  of  oecumenical  Bishop ;  the 
Empress  Irene,  who  established  the  worship  of  images ;  many 
of  the  Roman  pontiffs  themselves;  and  even  some  of  those 
who  were  most  zealous  to  extend  their  jurisdiction,  were  all 
guilty  of  great  and  terrible  crimes.  The  Emperor  Napoleon 
restored  Christianity  in  France,  yet  it  will  not  be  pretended 
that  his  character  was  one  of  much  sanctity  ....  Al- 
though Henry  and  the  protector  Somerset  may  have  been 
secretly  influenced  by  avarice,  revenge,  or  other  evil  passions, 
they  never  made  them  public.  They  avowed  as  their  reasons 
for  siipporting  reformation,  the  desire  of  removing  usurpa- 
tions, establishing  the  ancient  rights  of  the  church  and  the 
crovtTi,  correcting  various  abuses  prejudicial  to  true  religion ; 
and  therefore  the  church  could  not  refuse  to  take  into  con- 
sideration the  specific  objects  of  reformation  proposed  by 
them  to  her  examination  or  sanction  ....  It  was 
the  essential  principle  of  the  English  Reformation  through- 
out, that  the  doctrine  and  tradition  of  the  catholic  church 
of  Christ,  in  all  ages,  were  to  be  obediently  followed  .  .  . 
Even  the  Parliament,  which  suppressed  Papal  jurisdiction, 
declared,  'that  they  did  not  hereby  intend  to  vary  from 
Christ's  church,  about  the  articles  of  the  catholic  faith  of 
Christendom.'  .  .  .  .The  church  of  England,  in  1543, 
declared  the  unity  of  the  catholic  church  to  consist  chiefly 
in  unity  of  doctrine;  and  that  particular  churches  ought  not 
to  vary  from  one  another  in  the  said  doctrine,  so  accepted 
and  allowed.  And  in  1562,  the  synod  of  London  declared, 
that  'the  church  has  authority  in  controversies  of  faith.' 
Accordingly,  when  Cranmer  appealed  to  a  general  council, 
against  the  judgment  of  the  Roman  pontiff,  his  language 
was  this:  'I  intend  to  speak  nothing  against  one  holy,  cath- 
olic  and   apostolical  church,   or  the  authority  thereof,   the 


76  THE  HISTORIANS  AND  THE  REFORMATION 

which  authority  I  have  in  great  reverence,  and  to  v^hom  my 
mind  is  in  all  things  to  obey'  ....  And  again :  'I  pro- 
test that  it  was  never  in  my  mind  to  write,  speak,  or  under- 
stand anything  contrary  to  the  most  holy  word  of  God,  or 
else  against  the  holy  catholic  church  of  Christ.'  The  ritual, 
Articles,  and  discipline  of  the  Church  of  England  do  not 
rest  merely  on  temporal  authority,  but  on  the  original  sanc- 
tion and  subsequent  practice  and  custom  of  the  catholic 
churches  of  these  realms."  Palmer  shows  from  Cranmer's 
words  that  in  his  Reformation  teaching  he  appealed  to  the 
ancient  Christianity  and  "the  old  Church."  Palmer  then 
gives  thirty-two  names  of  writers  of  authority,  and  says  there 
are  "others  innumerable  of  our  primates,  bishops,  doctors, 
and  theologians,  who  have  all  maintained  the  authority  of 
catholic  tradition."  "The  act  (1547)  appointing  communion 
in  both  kinds,  and  the  people  to  receive  it  with  the  priest, 
went  on  the  ground  of  'the  practice  of  the  church  for  five 
hundred  years  after  Christ'  and  'the  primitive  practice'  .  .  . 
At  the  end  of  [the  first]  book  of  Homilies,  we  read  of  'the 
due  receiving  of  Christ's  body  and  blood  under  the  form  of 
bread  and  wine.'  ....  The  authorized  doctrine  of  the 
church  of  England,  during  the  whole  of  Edward  the  Sixth's 
reign,  was  that  of  the  real  presence,  in  the  strongest  and  most 
decided  sense  .  .  .  Bishop  Ridley  protested  that  .  .  . 
he  did  not  mean  'to  remove  that  real  presence  of  Christ's 
body  in  His  supper,  duly  and  lawfully  administered,  which  is 
founded  in  the  word  of  God  and  illustrated  by  the  commen- 
taries of  the  orthodox  fathers.' 

"During  the  reign  of  Edward  VI.  the  church  made  no 
alteration  in  doctrine,  except  in  leaving  the  mode  of  real 
presence  in  the  eucharist  undetermined.  .  .  .  Gonsider- 
p  .  able  alterations  in  rites  and  ceremonies  were 

effected,  but  in  this  there  is  not  the  slightest 
proof  of  heretical  variation.  The  removal  of  images  specially 
abused  by  superstitious  or  idolatrous  worship,  was  merely  fol- 
lowing up  the  practice  already  sanctioned  by  the  Church  in 
the  preceding  reign.  The  subsequent  removal  of  all  images,  by 
order  of  the  council  of  1548,  was  grounded  on  the  tumults  and 
disorders  which  there  were  at  that  time  about  them;  and  the 
church,  in  acquiescing  in  this  regulation,  did  so  under  the  con- 
viction that  they  were  unnecessary  to  true  piety,  and  liable  to 
the  grossest  abuses.  The  administration  of  the  eucharist  in 
both  hinds  (approved  by  the  convocation  of  the  church)  was 
not  inconsistent  with  the  doctrine  of  the  real  presence  .  .  . 
but  was  founded  on  'primitive  practice'  ....  The  per- 
mission of  the  marriage  of  the  clergy  was  a  mere  change  of 
discipline,  and  perfectly  lawful    ....     and  the  publica- 


SOME  OLDER  WITNESSES  77 

tion  of  the  ritual  in  the  English  language,  corrected  and  re- 
formed, must  be  allowed  by  every  one  to  have  been  most  per- 
fectly within  the  oflfice  of  the  church.  As  to  the  abolition 
of  various  ceremonies,  such  as  carrying  candles,  ashes,  palms, 
the  paschal  sepulchre,  creeping  to  the  cross,  oil,  chrism,  etc., 
it  was  effected  by  the  church,  not  on  principles  condemnatory 
of  her  former  practice,  but  because  these  rites  were  abused  to 
superstition  and  idolatry,  and  the  abuses  could  not  be  re- 
moved without  removing  their  objects;  or  because  they  were 
too  numerous  and  burdensome.  These  are  principles  to  which 
it  is  impossible  that  any  catholic  can  object,  and  of  their  ap- 
plication the  church  is  the  proper  judge." 

The  "formularies  are  not  so  worded  as  to  evince  any  great 
or  irreconcilable  opposition  between  the  public  and  authorized 
faith  of  the  church  of  England  in  the  reign  of  Henry  VIII. 
and  in  that  of  Elizabeth." 

"The  real  identity  of  the  church  consists  in  her  preserva- 
tion of  the  catholic  faith  revealed  by  God  and  taught  in  all 
ages  by  the  universal  church;  and  in  the  retention  of  those 
rites  and  that  government  of  the  church  which  are  of  divine 
institution,  or  were  instituted  in  all  churches  by  the  apostles. 
While  these  essentials  are  preserved,  the  identity  of  the 
church  continues,  and  it  is  not  affected  by  the  introduction 
or  removal  of  certain  jurisdictions  of  human  origin,  by  va- 
rieties in  the  external  forms  of  worship,  or  by  the  prevalence 
of  abuses  or  corruptions  in  doctrine  amongst  the  people. 
The  existence  of  serious  errors,  nay  even  of  idolatry  and 
heresy,  does  not  destroy  the  identity  of  a  church,  unless  all 
its  members  are  obliged,  as  such,  to  profess  idolatry  or 
heresy    .     .     .     .    " 

"The  supremacy  of  the  Eoman  see  was  for  a  long  time 
admitted  generally  amongst  us,  as  it  was  in  other  western 
churches ;  but  this  was  merely  a  mistaken  opinion,  it  was  not 
a  heresy,  and  therefore  its  popular  reception,  or  its  rejection, 
did  not  affect  the  identity  of  the  church  .  .  .  .The  iden- 
tity of  the  church  does  not  depend  on  the  use  of  particular 
habits,  or  the  celebration  of  the  office  in  a  particular  part  of 
the  church,  or  the  use  of  a  stone  altar  in  preference  to  a 
wooden  table;  ....  abuses  induced  the  church  to  ex- 
change the  appellation  of  'the  mass'  for  that  of  the  'Holy 
Communion';  but  the  essentials  of  this  most  holy  service, 
which  had  always  been  preserved,  were  comprised  in  the  re- 
formed rites It  may  be  concluded,  then,  that  the 

church  of  England  always  continued  to  exist,  and  that  the 
Reformation  did  not  destroy  its  identity." 

"The  Confession  of  Augsburg  says:    'Our  Churches  are 


78  THE  HISTORIANS  AND  THE  REFORMATION 

falsely  accused  of  abolishing  the  mass,  for  the  mass  is  re- 
tained among  us  and  celebrated  with  the  greatest  reverence, 
and  almost  all  the  accustomed  ceremonies  are  preserved'; 
.     .     .     .     The  Apology  of  the  Confession  says :    'It  must  be 
premised  that  we  do  not  abolish  the  mass,  but  religiously  re- 
tain and  defend  it.     Masses  are  celebrated  among  us  on  all 
Sundays  and  other  feasts.'  "  ^° 
From  the  beginning  of  the  Reformation  to  its  end,  there 
is  a  line  of  teachers  who  never  abandoned  the  Catholic  plan 
of  the  Church.     This  was  not  merely  a  volunteer  school  or 
party  within  the  Church,  but  was  a  regular 
and  officially  recognized  line  of  thought 
and  course  of  action.     For  these  men  had  on  their  side  the 
great  weight  of  the  Prayer  Book,  which  men  of  other  parties 
as  well  as  themselves  were  bound  to  use.     Traditional  orna- 
ments, such  as  altar  lights,  crosses,  chasubles,  were  not  specifi- 
cally mentioned,  and  a  great  many  traditional  ceremonies 
were  left  to  their  fate ;  but  the  Catholic  Creeds,  sacraments, 
and  orders  were  rigidly  preserved.     In  the  case  of  the  sacra- 
ments and  orders,  ceremonies  were  made  obligatory  in  order 
to  emphasize  the  character  of  the  teaching  intended  to  be  pre- 
served.    In  this  school  it  was  intended  obviously  that  all 
clergy  and  congregations  were  to  be  trained.     Outside  of  the 
specified  requirements,  ceremonies  might  lawfully  be  varied, 
either  simplified  or  elaborated  at  the  convenience  of  clergy 
and  people.     The  Catholic  teachers  and  people  might  differ 
among  themselves  according  as  the  aims  tended  to  simplicity 
or  richness.     But  the  one  great  characteristic  of  the  surviv- 
ing Catholic  teachers  was  their  loyalty  to  the  settlement  and 
to  the  existing  standards  in  which  were  written  the  Catholic 
ideals  of  the  English  Church.    Side  by  side  with  them,  on  the 
Episcopal  bench  and  in  the  priesthood,  were  men  with  in- 
stincts only  half  Catholic  or  even  anti-Catholic.     These  men, 
as  was  required  of  them,  made  use  of  the  Prayer  Book  with 
its  Catholic  teachings,  although  with  much  of  it  they  were 
in  disagreement.     It  was  good  for  both  parties  that  these 
men,  though  at  heart  aliens  to  the  Church  as  an  ideal,  found 
tolerance.  The  model,  the  teachings,  the  ideals  of  the  Church 

2"  Palmer :  Treatise  on  the  Church,  3d  ed.,  London,  1842.  Vol.  I,  p.  325, 
326,  329,  344,  345,  376,  380,  381,  383,  389,  390,  394,  395,  401,  406,  407, 
408,  409,  410,  416.  note. 


SOME   OLDER  WITNESSES  79 

were  officially  stated  as  distinctly  high  Catholic,  and  in  ad- 
ministration this  was  combined  with  the  policy  and  practice 
of  tolerance.  It  is  but  natural  that  many  should  mistake  the 
party  opinions  of  the  tolerated  dissenters  for  the  voice  of  the 
Church  itself.  It  is  but  natural  that  the  party  of  the  mini- 
mum should  be  supposed,  and  should  sometimes  suppose 
itself,  to  be  the  exponent  of  the  true  Church  idea,  instead 
of  being  merely  tolerated  Whatever  injury  could  be 
done  by  permitting  external  assent  to  coexist  with  inter- 
nal dissent  was  a  possible  injury  to  the  individual  only, 
but  in  any  case  a  possible  injury  to  which  the  individual 
submits  intelligently  for  the  sake  of  his  own  training,  his  in- 
fluence, and  his  place  in  the  home  and  family  of  Christ.  The 
Church  of  England,  in  short,  combined  a  policy  of  teaching 
a  message  and  a  practice,  with  a  policy  of  leaving  much  in 
religion  to  the  determination  of  the  individual  and  as  an 
object  of  personal  and  prolonged  trial.  Whatever  comes 
safely  out  of  such  a  test  lasting  for  many  centuries  is  at  once 
seen  to  be  a  survival  of  the  best,  and  the  free-will  and  reason- 
able acceptation  of  the  multitude  who  essayed  the  test.  The 
witness  of  the  English  Church  to  Catholic  truth  is  therefore 
strong  because  it  is  free. 

Something  of  the  meaning  of  continuity  in  the  Catholic 
teachers  may  be  seen  in  a  list  such  as  the  following :" 

1534.     Church  of  England  denies  to  Church  of  Rome  an  universal  juris- 
diction. 

BORN DIED 

Bishop  John  Jewel 1522—1571 

Bishop    Thomas    Bilson 1536 — 1616 

Bishop    Thomas    Morton 1564 — 1659 

Bishop    John    Pearson 1613 — 1686 

Bishop   George  Bull 1634—1710 

Bishop  Thomas  Wilson 1663 — 1755 

Thomas   Randolph 1710—1783 

Bishop  Samuel  Horsley 1733 — 1806 

Rev.  John  Keble,  Senior 1745—1835 

Rev.   Martin  J.   Routh 1755 — 1854 

Rev.    John    Keble 1792—1866 

Rev.   T.   T.    Carter 1808—1901 

King,  Bishop  of  Lincoln 1829 — 

Winnington-Ingram,   Bishop   of  London 1858 — 

"  See  G.   W.   E.  Russell :   The  Household  of  Faith,  paper   on   "Catholic 
Continuity,"   pp.   330-343. 


CHAPTEE  X. 

ROMAN  EXPRESSIONS  AND  THEIR  VALUE. 

LiNGARD ACTON GASQUBT DOCHBSNE ThB       MASS       NOT       AlWATS        THB 

Same— Thb  Voicb  of  thb  Popes  Not  Always  the  Same — The  Char- 
acter AND  Policy  of  the  Popes  Promote  the  Reformation — Cardi- 
nal Gibbons  as  a  Historian — Contradicted  by  Roman  Catholic  His- 
torians— Cites  Ranke,  Who  Contradicts  Him — Effects  of  His 
Theories — Wilbois  on  the  Catholic  Orthodox  Russian  Church — 
Lord  Acton — The  Difficulties  of  Historians  in  the  Roman  Church 
— Von  Dollinger — Hefele. 

The  great  Roman  Catholic  History  of  England  is  Lin- 
gard's.     Briefly,  it  says: 

"By  the  adoption  of  the  thirty-nine  articles  the  seal  was 
put  on  the  Eeformation  in  England.  A  new  church  was 
huilt  on  the  ruins  of  the  old ;  and  it  will  be  the  object  of  this 
note  to  point  out  to  the  reader  how  far  these 
churches  agreed,  how  far  they  disagreed  in 
their  respective  creeds."  He  calls  the  articles  "a  national 
creed,"  "the  standard  of  English  orthodoxy."  ^ 

I  do  not  find  Lingard  in  use  except  in  Roman  Catholic 
schools,  and  perhaps  in  a  very  few  others  for  reference.  But 
it  is  in  most  libraries. 

The  great  Roman  Catholic  historian  of  recent  days  is 
Lord  Acton.  Lord  Acton  speaks  of  "the  new  Church" ;  of 
"those  qualities  which,  in  the  Anglican  Church,  redeem  in 
part  the  guilt  of  its  origin" ;  says  that  "Sir  Nicholas  Bacon 
was  one  of  the  ministers  who  suppressed  the  Mass  in  Eng- 
land."' 


»  Lingard :  History  of  England,  Edition  of  1838,  pp.  384,  318.  Edition 
of  1869,  Vol.   VII,  p.   393,  appendix  note. 

"  The  History  of  Freedom  and  Other  Essays,  by  John  Emerich  Edward 
Dalberg-Acton.  Ed.  with  an  introduction  by  John  Neville  Figgis,  M.A.,  and 
Reginald  Vere  Laurence,  M.A.,  both  of  Cambridge.  1907 ;  pp.  330,  261, 
and  44. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  81 

An  Italian  work  says : 
"that  the  Church  of  England  has  adopted  all  the  dogmas  of 
Calvin,  but  preserved  the  episcopate,"  and  "is  divided  into 
Calvinist,  Methodist,  and  Evangelical  and  ....  dates 
from  Henry  VIII."  It  was  "instituted  in  1562  under  Eliza- 
beth." Calvinists  are  known  in  France  as  Huguenots,  in 
Scotland  as  Presbyterians,  in  Germany  as  Evangelicals,  in 
England  as  Anglicans.  They  have  no  liturgical  rite,  no 
priest,  no  festivals,  no  cross.'  This  book  is  used  in  Italy  as 
an  educational  work  and  book  of  reference,  and  has  a  wide 
circulation. 

I  will  now  take  up  several  Roman  Catholic  historical 
writers  for  the  purpose  of  bringing  out  new  expressions, 
views  and  estimates  of  matters  related  to  the  Reformation, 
with  some  light  on  the  achievements  in  the  field  of  historical 
writing  which  are  to  stand  against  the  names  of  some  of  the 
more  conspicuous  Roman  Catholic  writers. 

First,  the  Roman  Catholic 

DoM  Gasquet 

has,  with  Edmund  Bishop,  written  a  history  of  the  English 
Church  Prayer  Book. 

"According  to  the  traditional  and  universal  practice  of 
Christendom  the  mass,  by  whatever  name  it  may  be  called, 
was  the  great  public  service  of  worship.  To  it  all  other 
offices  were  subordinate  and  accessary."  And:  "The  Com- 
munion office,  'commonly  called  the  Mass,'  is  the  chief  ele- 
_  ment  in  determining  the  character  of  the  new 

asque  Prayer  Book,  and  although  the  undue  promi- 

nence which  has  in  fact  been  given  to  the  morning  and  even- 
ing prayer  during  the  past  three  centuries  has  somewhat 
obscured  the  central  act  of  Christian  worship,  its  importance 
will  hardly  now  be  called  in  question,  and  in  the  middle  of 
the  sixteenth  century  it  could  not  have  been  doubted."  * 

And  this  is  precisely  the  judgment  of  another  great  lib- 
eral Roman  Catholic : 


» E.  J.  Treble  in  The  Church  Times,  Aug.  81,  1908.  II  NovuUaimo 
Melzi-Dizionario  Completo,  parte  Unguistica  e  parte  scientiflco,  revised  ed. 
Pub.  Villardi,  Rome,  Naples,  and  Milan.  Compare  Walieman :  Eittory  of 
the  Church  of  England,  6th  ed.,  1899,  p.  328. 

*  Gasquet :  Edward  VI.  and  the  Book  of  Common  Prayer,  2d  edition, 
1891,  pp.  189  and  216. 


82  THE  HISTORIANS  AND  THE  REFORMATION 

"We  ....  see  liow  great  a  mistake  is  made  by 
those  who  imagine  that  the  difference  between  the  pre- 
_- .  Reformation  and  post-Reformation  services  was 

as  great  as  the  difference  between  a  service  in 
an  ordinary  Anglican  and  a  Roman  Catholic  church  of  the 
present  day.  The  services  attended  continued  to  be  under 
Elizabeth — as  they  had  been  under  Henry — Matins,  Com- 
munion, and  Evensong."  ° 
Again : 

"The  liturgies  created  by  the  reformation  fall  naturally 
into  two  classes :  the  Lutheran  and  the  Reformed.  Of  these 
.  .  .  .  the  general  character  of  the  'Reformed'  litur- 
gies is  quite  different  from  the  Anglican  office  .... 
since  it  is  a  principle  of  the  Reformed  liturgies  to  obliterate 
_  as  far  as  possible  every  trace  of  the  ancient 

Mass."  He  says  Cranmer's  English  book 
showed  Lutheran  "influence,"  but  "was  extremely  distaste- 
ful" to  the  Lutheran  agents.  Cranmer  was  trying  to  check 
off  his  views  by  consulting  and  transcribing  the  views  of  the 
early  Christian  Fathers.  Gasquet  says  the  Prayer  Book  is 
"the  liturgy  now  holding  the  affection  of  the  majority  of 
Englishmen." 

Gasquet's  best  book  proves  first  of  all  that  old  Protestant 
histories  of  the  Reformation,  like  Burnet's,  on  which  so  many 
Protestant  ministers  of  the  present  day  have  founded  their 
traditional  views,  must  be  discarded  in  face  of  new  and  strong 
evidence.  An  immense  amount  of  this  evidence  is  here 
brought  forward.  The  result  is  unquestionably  a  new  view 
of  the  Reformation.  The  book  was  received  with  praise  on 
all  sides,  by  English  and  Roman  writers,  by  religious,  lit- 
erary, and  daily  papers.  And  Gasquet  makes  it  clear  that 
the  suppression  of  the  monasteries  began  with  Cardinal  Wol- 
sey  under  papal  bulls  from  Clement  VII.  Ambition  first, 
then  greed,  were  the  motives.  The  robbery  thus  begun  under 
highest  Roman  sanction  was  ended  and  endorsed  under 
Queen  Mary  and  the  bulls  of  the  Pope  in  her  time.  It  is 
a  matter  of  the  highest  importance  that  these  responsibilities 
should  be  placed  where  they  belong.  The  moving  cause  was 
not  in  the  immorality  of  the  monasteries,  but  in  the  ambition 
and  greed  of  the  Roman  Cardinal.     Wolsey's  revenues  were 


»  St.   George  Mivart :   Essays  and  Criticisms,  1892,  p.   247. 
'Gasquet:    Edward  VI.,   etc.,  pp.  217,  228,   232,   233. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  83 

thought  equal  to  the  revenues  of  the  Cro^v^l.  Wolsey  worked 
for  the  king's  divorce.  When  the  king  had  no  wife,  greed 
still  carried  him  on.  Greed  was  the  motive  of  Henry  and 
his  agents  in  slandering  the  monasteries,  and  the  reward  was, 
say  $75,000,000,  for  Henry  and  his  political  machine.'  This 
starts  an  interesting  and  profitable  line  of  thought.  Are  we 
not  to-day  reckoning  with  some  of  the  results  of  Cardinal 
Wolsey's  policy?  Great  social  forces  set  loose  nearly  four 
hundred  years  ago  have  not  been  entirely  corrected  or  re- 
versed by  the  action  of  time.  The  immediate  results  were 
the  increase  of  poverty,  the  neglect  of  the  sick  and  poor,  the 
enlargement,  if  not  the  creation,  and  support  of  an  aristocracy 
of  wealth  and  ease,  the  separation  of  classes,  the  formation 
of  something  like  a  class  monopoly  of  land  with  legal  tradi- 
tions in  its  favor,  all  of  which  connect,  by  the  laws  of  cause 
and  effect,  the  spoliation  of  the  Church  by  Cardinal  Wolsey 
and  Henry  VIII.  with  many  of  the  social  difficulties  of  the 
present  day. 

Gasquet  is  extremely  interesting  as  giving  a  new  Eoman 
Catholic  estimate  of  the  value  of  other  historians.  Of  James 
Gairdner  he  says,  "His  conclusions  must  carry  great  weight."' 
Time  after  time  he  gives  Gairdner  the  highest  praise. 
From  Blunt  and  Canon  Dixon,  historians  of  the  English 
Church,  he  recognizes  gratefully  that  the  monasteries  have 
had  justice.  Dixon  he  calls  "earnest,  truthful,  just." 
Froude  he  mentions  often  with  that  indignation  which  one 
measures  out  to  those  consciously  and  passionately  unjust. 
Green  he  criticises  unfavorably,  while  admitting  the  splen- 
did character  of  his  history;  Seebohm  he  criticises  severely. 

Gasquet's  attitude  on  the  matters  here  noted  should  be 
known  to  teachers  who  may  have  occasion  to  meet  the  com- 
mon Eoman  Catholic  view,  and  his  estimate  of  historians 
should  be  a  hint  to  librarians.  For,  in  supplying  most 
libraries,  his  order  of  merit  would  be  practically  reversed. 

Gasquet's  next  book  is  chiefly  remarkable  for  its  utter 
f orgetfulness  of  the  provocation  which  drove  Luther  upon  his 
course;  for  a  brilliantly  successful  effort  to  vindicate  the 

'  Gasquet :  Henry  the  Eighth  and  the  English  Monasteries,  1889. 
*  Same,  preface  to  popular  edition,  1899,  p.  6. 


84  THE  HISTORIANS  AND  THE  REFORMATION 

Romanism  of  Erasmus  at  the  expense  of  Julius  II.  and  his 
court ;  the  Good  Friday  sermon  recorded  is  paganism  enough 
at  the  heart  of  Rome  to  justify  reformation  in  all  lands. 
These  important  preliminaries  to  the  Reformation  are 
readily  admitted  as  causes  by  Lord  Acton.  The  suppression 
of  evidence  in  the  case  of  Scotland  is  enough  to  throw  sus- 
picion on  the  rosy  picture  of  almost  universal  satisfaction  in 
England  before  the  Reformation.  Nothing  whatever  is  said 
of  the  Papacy's  burdensome  taxation.  The  changes  all  came 
from  Henry's  desire  for  a  divorce ;  a  theory  at  variance  with 
the  theory  put  forth  in  the  same  author's  Henry  VIII.  and 
the  English  Monasteries^  where  the  motive  throughout  ap- 
pears as  greed.  It  must  be  a  matter  of  great  regret  that  a 
.historian  who  in  other  books  has  so  highly  commended  him- 
self to  all  parties  should  in  this  work"  of  vast  labor  and 
weighty  evidence  be  so  far  forgetful  of  great  and  necessary 
facts  bearing  upon  the  Reformation.  If  the  Roman  Church 
was  in  a  satisfactory  condition  before  the  Reformation,  how 
do  we  account  for  the  fact  that  the  cry  for  reformation  was 
everywhere  heard  in  the  Roman  Church  ?  A  modern  inci- 
dent throws  some  light  upon  those  times: 

"According  to  Cardinal  Manning,  Pius  IX.  said  that  the 
destruction  of  the  monasteries  in  Italy  was  a  blessing  in 
disguise."" 

Abbe  Duchesne. 

Here  we  will  introduce  a  Roman  Catholic  authority  to 
bear  upon  the  popular  idea  of  unchangeableness  and  uni- 
formity in  the  Roman  Church.  Teachers  would  bring  two 
strong  impressions  out  of  Duchesne's  great  study  of  Chris- 
tian worship : 

(1)  The  Roman  Mass  is  not  the  only  Mass. 

(2)  Variation  of  the  Mass   is  not  abolition  of  the 

Mass." 
Both  these  are  contrary  to  fixed  ideas,  but  the  Abbe 
proves  the  thesis  in  each  case.    They  are  just  the  two  proposi- 
tions which  were  well  known  to  Englishmen  at  the  time  of 


» Gasquet :    The  Eve  of  the  ReformaUon,  1901  ;  pp.  204  and  205,  et  al. 
1*  Collins:  The  Reformation  and  its  Consequences,  p.  39. 
^'  Duchesne :    Origin  and  Evolution  of  Christian  Worship,  translated  and 
published  by  the  S.  P.  C.  K.,  1903. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  85 

the  English  Eeformation,  and  on  these  principles  the  Re- 
formers acted. 

"The  history  of  the  foundation  of  the  EngHsh  Church 
is  known  to  us."  He  begins  it  in  A.  D.  597  as  the  English 
Church  historians  do,  and  he  calls  it  the  English  Church, 
though  from  its  relations  to  Rome  he  calls  it  also  Roman. 
He  further  pleads  the  capacity  of  the  Roman  Church  to 
reform  itself,  and  he  looks  forward,  on  this  basis,  to  a 
future  unity.  The  questions  internal  to  the  Roman  Church 
which  are  bound  to  precede  the  unity  which  he  expects,  he 
does  not  discuss.  But  plainly  the  English  must  feel  that 
in  Duchesne  and  his  followers  they  have  friends  and  allies." 

Some  other  fixed  ideas  and  popular  mistakes  are  rather 
roughly  shaken  by  the  same  author  in  yet  another  book: 

1.  One  is  the  mental  association  of  priesthood  with 
celibacy.  This  is  an  impression  very  widespread  in  this 
country.  Pupils  will  be  much  surprised  to  learn  that  as 
celibacy  has  really  nothing  to  do  with  priesthood  essentially, 
so  the  marriage  of  the  clergy  would  not  by  itself  destroy 
priesthood  nor  be  an  evidence  that  priesthood  had  been  de- 
stroyed or  lost.  We  must  avoid  the  mistake  of  presenting 
priesthood  to  the  pupil  as  something  neither  more  nor  less 
than  celibacy.  For,  as  there  may  be  bachelors  and  celibates 
w^ho  are  not  priests,  so  there  may  be  priests  who  are  not 
celibates.  The  English  Church,  like  other  Churches,  allowed, 
at  various  times  before  as  well  as  after  the  Reformation,  a 
married  priesthood.  The  condition  in  the  Roman  Church 
will  prove  a  trifle  more  startling.     Duchesne  says : 

"The  wives  of  the  superior  orders  of  clergy  shared,  to  a 
certain  extent,  in  the  promotion  of  their  husbands,  becoming 
diaconae,    presbyterae,    or    episcopae" — deacon-  , 

esses,   priestesses,   and — shall   it   be  written? — 
hishopesses  ! 

"On  the  day  of  the  clerk's  preferment  to  the  priesthood 
.     .     .     .     their  wives   (it  is  not  good  English,  but  so  it 
reads)  were  also  honored  with  a  kind  of  consecration  cere- 
mony in  celebration  of  this  access  of  dignity."  " 


^2  Duchesne :  The  Churches  Separated  from  Rome,  tr.  by  A.  H.  Mathew, 
1907,  p.  1.  "It  is  difficult  to  see  laow  a  loyal  Roman  Catholic  could  really 
go  further  than  M.  Duchesne  went.  Every  argument  against  Anglican 
Orders  ivas  set  aside.  There  remained  in  the  field  not  one." — Prof.  Moberly 
(Oxford  U.)  :    Ministerial  Priesthood,  1900,  p.  234. 

"Duchesne:  The  Beyinninys  of  the  Temporal  Sovereignty  of  the  Popes, 
A.D.  75i-107S.     By  Mgr.  L.  Duchesne,  D.D.,  Director  of  the  Ecole  Francaise  at 


86  THE  HISTORIANS  AND  THE  REFORMATION 

Lord  Acton  quotes  the  remark  of  a  Roman  Catholic  in 
Germany:  "We  were  used  to  married  priests  so  long  that 
it  is  the  law  of  celibacy  which  we  feel  as  an  innovation."" 

Cardinal  Wolsey  himself  had  a  son  and  a  daughter." 
Archbishop  Warham  possibly  had  a  wife  and  several  chil- 
dren in  1518." 

It  is  quite  questionable  whether  these  children  were  in 
law  on  the  same  footing  as  the  children  of  a  regularly  mar- 
ried priesthood.     And  it  is  certain  these 

arnage    o        e     Q^pji^als    could    not    have    advanced    in 

Clergy 

their  callings  without  more  or  less  repudi- 
ating their  wives,  perhaps  more  and  more  as  they  advanced. 
The  situation  was  so  unfair  all  around  that  it  simply  ceased 
to  be  moral.  And  thus  certainly  one  cause  of  continued 
English  distrust  of  Rome  was  a  colossal  insincerity  existing 
by  common  consent  at  the  heart  of  Rome,  and  imitated  else- 
where, as  it  was  on  a  large  scale  in  Scotland. 

2.  Another  common  prejudice  which  is  banished  by  the 

eminent  Roman  scholar  Duchesne  in  the  same  book,  is  an 

expectation  of  an  unchanging  attitude  towards  matters  such 

as  Rome's  conception  of  English  orders. 
Rome's      Decision      m        <•      ,    •       t:>  j-  i       „ 

„  ^  Ihe  fact  IS,  Rome  can  oi  course  make  a 

Reversed  '  T»r  -r-w      i 

change  at  any  time.  Mgr.  Duchesne 
points  out  a  precedent.  The  Orders  conferred  by  Pope 
Formosus  were  refused  recognition  by  Pope  Stephen  VI., 
Sergius  III.,  and  John  X.  This  decision,  bound  by  a  three- 
fold tie,  was  reversed  or  treated  as  a  dead  letter  by  later 
Popes." 

3.  And  similarly,  other  passages  in  the  same  book  dis- 
pel the  illusion  that  all  was  well  at  Rome;  and  lead  us  to 
ask,  If  the  head  was  thus,  what  of  the  members  ?  And  how 
could  the  influence  abroad,  in  the  other  national  Churches, 


Rome,  authorized  translation  from  the  French  by  Arnold  Harris  Mathew, 
1908.  It  bears  the  mark  of  the  papal  censor  and  of  the  Bishop.  Chapter 
VI.,  pp.  65  and  66. 

"  Acton :  Historical  Essays  and  Studies,  1907,  p.  10. 

"  See  Brewer :  The  Reign  of  Henry  VIII.,  1884,  Vol.  II,  pp.  458-461,  and 
pp.  102-104  ;  Williams  on  the  English  Reformation,  p.  93,  note. 

»o  Wordsworth  :  The  Ministry  of  Grace,  1901,  p.  238. 

"  Duchesne :  The  Beginnings  of  the  Temporal  Sovereignty  of  the  Popes, 
pp.  207,  213. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  87 

be  other  than  bad  ?  And  was  it  not  just  this  condition  that 
made  the  Reformation  inevitable  f^ 

Acton  again  agrees.  He  gives  as  "an  almost  immediate 
cause  of  the  Reformation,  the  policy  of  Pope  Alexander  VI., 
in  making  the  prerogative  of  the  Holy  See  profitable  and 
exchangeable  in  the  political  market."  This  was  the  usur- 
pation and  immorality  which  Luther  assailed.  There  is  a 
long  list  of  Papal  divorces."  And  he  argued,  says  his  edi- 
tor, "that  the  Popes  were  individually  and  collectively  re- 
sponsible for  the  policy  of  persecution  in  the  thirteenth  and 
fourteenth  centuries."  ^^ 

Lord  Acton's  criticism  of  Creighton  was  that  he  was  too 
lenient  in  his  judgments  of  the  Papacy.  And  this  is  what 
Creighton  says : 

"If  we  would  understand  aright  the  force  of  the  feelings 
that  made  the  Papacy  hateful,  till  the  hatred  broke  out  into 
open  revolt,  it  is  worth  while  to  gather  a  few  of  the  im- 
passioned utterances  of  this  time.  Dietrich  Vrie,  a  German 
monk  who  went  to  Constance,  in  a  Latin  poem  more  re- 
markable for  its  vigor  than  its  grace,  puts  the  following  lan- 
guage into  the  mouth  of  the  disconsolate  Church: 

"  'The  Pope,  once  the  wonder  of  the  world,  has  fallen, 
and  with  him  fell  the  heavenly  temples,  my  members.  Now 
is  the  reign  of  Simon  Magus,  and  the  riches  of  this  world 
prevent  just  judgment.     The  Papal  Court  nourishes  every 

kind  of  scandal the  rich  is  honoured,  the  poor 

is  despised  ....  the  Pope  himself,  head  of  all  wicked- 
ness, plots  every  kind  of  disgraceful  scheme.'  Several  pages 
of  material  written  at  the  time,  to  this  same  effect.  Thus 
fell  John  XXIIL,  undefended  and,  it  would  seem,  unpitied; 
nor  has   posterity  reversed   the  verdict  of  the   Council." " 

Duchesne's  frank  and  forceful  characterizations  are: 

Of  Pope  Sergius  II. :  "Weak-minded,  passionate,  foul- 
mouthed,  and  gouty"  ....  "to  his  brother  Benedict, 
a  rustic  boor  of  vicious  habits,  the  Pope  gave  the  Bishopric 
of  Albano." 

"Pope    Sergius    IH.    was    on    terms    of    intimacy    with 


"  Duchesne  :    The  Beginnings,  etc.,  pp.  200,  202,  249,  250,  and  275. 

^^  Acton :  Historical  Essays  and  Studies,  1907,  pp.  67  and  77,  78. 

2»Same,  p.  503-506. 

2'  Creighton  :  A  History  of  the  Papacy  During  the  Period  of  the  Reforma- 
tion. By  M.  Creighton,  M.A.,  late  Fellow  of  Merton  College,  Oxford.  1882 
and  1904,  Vol.  I,  pp.  261,  262,  and  299,  and  foil.  of.  pp.  68,  82,  268. 


88  THE  HISTORIANS  AND  THE  REFORMATION 

Marozia,  one  of  Theodora's  daughters,  and  he  even  had   a 

son  by  her,  who,  later  on,  rose  to  the  Papacy  as  John  XL 

There   seems  to   have   been  no    secret  as   to  his  paternity 

.     .     .     .     From  this  we  see  how  openly  vice  was  tolerated 

among   the    most    exalted   personages    at    that    time.     Pope 

Sergius  was  spiteful,  brutal,  and  a  scoundrel."  "     (Marozia 

was  about  nineteen  years  of  age  when  Sergius  died  at  the 

age  of  forty-seven). 

Of  Pope  John  XII. :     "His  days  and  nights  were  spent 

in  the  society  of  women  and  young  men,  and  in  the  midst 

of  the   pleasures   of  the   table   and   the   chase.     His   illicit 

amours  were  a  matter  of  public  knowledge,  for  they  were 

restrained  neither  by  ties  of  blood  nor  by  respect  of  persons. 

The  Lateran  became  a  resort  of  persons  of  ill-fame;  and  no 

_,     ,  virtuous   woman    could    remain    in    safety    in 

Duchesne  „  n       t^.  j      •       •  4. 

Uome.     .     .     .     Cruelty     and     impiety     were 

conspicuous,  and  it  is  said  that  in  the  Lateran  festival  the 

pope  even  went  as  far  as  to  drink  to  the  health  of  the  devil !" 

His  last  hours  are  too  scandalous  to  record  here. 

"Indeed,  even  if  we  eliminate  the  gross  scandals  which 
are  on  record,  it  must  be  admitted  that  the  personal  char- 
acter of  almost  all  the  Popes  of  those  days  was  far  removed 
indeed  from  the  apostolic  ideal." 

"Iniquitous  proceedings  had  disgraced  the  pontificate  of 
Stephen  IIL" '' 

Kow  those  citations  are  not  at  all  a  turning  aside  from 
the  proper  sphere  of  our  subject.  But  they  are  essential  to 
show  how  the  bad  discipline  and  bad  example  of  the  Papacy 
was  being  reflected  upon  the  world  at  large  at  a  time  when 
its  influence  was  the  strongest.  They  show  the  Roman 
Church  can  lose  ideals,  and  may  become  powerless  for  moral 
purposes.  They  show  why  people  turned  to  Popes  to  get 
divorces,  and  how  reasonable  were  the  expectations  of  most 
accommodating  treatment.  Centuries  of  precedent,  not  to 
mention  contemporary  events,  and  cases  in  his  own  family, 
convinced  Henry  VIII.  that  the  Papacy  was  no  guardian  of 
family  virtue ;  that  from  it  he  could  obtain  license  for  what- 
ever he  wished.  We  may  not  for  a  moment  reasonably  at- 
tribute to  Wolsey  or  to  the  Pope,  indignation  against  Henry 
of  a  moral  kind. 


22  Duchesne :    Beginnings  of  the  Temporal  Sovereignty  of  the  Popes,  pp. 
138,   140,   and   209,   with  note. 

28  The  same,  pp.  223,  232,  271,  and  Chapter  VII. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  89 

Cardinal  Gibbons  as  a  Historian. 

It  is  necessary  to  quote  the  passages  above,  because 
Cardinal  Gibbons  is  quite  ingenious  and  diligent  in  spread- 
ing impressions  favorable  to  the  accused  Papacy,  and  quite 
blind  to  the  character  of  papal  action  against  Henry. 

On  account  of  the  wide  circulation  of  Cardinal  Gibbons' 
writings,  it  will  be  necessary  to  show  in  this  section  with  un- 
mistakable clearness  just  what  kind  of  a  writer  he  is  in  mat- 
ters historical.  I  will  select  the  following  heads  as  typical, 
not  claiming  the  collection  is  complete,  and  resting  pretty 
well  satisfied  that  a  thorough  search  of  the  Cardinal's  writ- 
ings, such  as  I  have  not  made,  would  reveal  at  least  as  many 
more  cases  where  his  wealth  of  readers  and  their  willing  par- 
tiality have  been  unto  him  an  occasion  of  falling :  The  Char- 
acter of  Popes,  The  Character  of  the  Church,  The  Early 
Character  of  Henry,  The  Early  Character  of  John  Boyle 
O'Reilly,  The  Massacre  of  St.  Bartholomew,  The  Colony  of 
Maryland,  The  Royal  Supremacy,  and  other  errors,  his  dis- 
use and  misuse  of  authorities,  and  the  better  attitude  pre- 
vailing amongst  others  in  his  own  Church. 

1.  He  argues  that  the  Roman  "Catholic  Church  alone 
has  been  the  consistent  and  uncompromising  vindicator  of 
the  principles  of  Christian  wedlock."'^* 

He  says  that  the  Roman  Church  "Excommunicated 
Henry  VIII.  because  he  persisted  in  violating  the  sacred 
law  of  marriage."^^ 

And:  "Pope  Clement  VII.  sternly  refused  the  separa- 
tion" of  Henry  VIII.  from  Catherine.''* 

The  use  of  such  a  word  as  stern  is  quite  ideal. 

And:  "The  avowed  enemies  of  the  Church  charge  only 
five  or  six  Popes  with  immorality.  Thus,  even  admitting  the 
truth  of  the  accusations  brought  against  them,  we  have  forty- 
three  virtuous  to  one  bad  Pope."  He  ^he  Papacy  and 
then  accuses  the  "avowed  enemies  of  the  Christian  Mar- 
Church"   of   "ignorance,   malice,   flagrant        "^^^ 

"  Gibbons  :  The  Ambassador  of  Christ,  1896,  p.  337. 

2'>  Gibbons :   The  Faith  of  Our  Fathers,  47th  carefully  revised  and  en- 
larged edition,  1895,  p.  28. 
2"  The  same,  p.  472. 


90  THE  HISTORIANS  AND  THE  REFORMATION 

perversions  of  truth.""  This  is  simply  withholding  admis- 
sion where,  in  the  end,  admission  must  be  made. 

The  sufficient  answer  is  found  in  the  Roman  Catholics 
Acton  and  Duchesne.  If  Cardinal  Gibbons  could  pre- 
tend to  know  history  as  they  do,  we  might  rejoice  at  the 
vast  circulation  of  his  books.  But  for  his  authorities  on 
the  English  Reformation  he  gives  only  Macaulay  and 
D'Aubigne.^*  Acton  and  Duchesne,  as  we  have  shown,  disa- 
gree with  Cardinal  Gibbons  in  their  estimates  of  the  charac- 
ters of  Popes ;  and  with  them  the  Catholic  Encyclopedia 
says  that  Alexander  VI.  "never  found  an  apologist."'' 

2.  When  Cardinal  Gibbons  speaks  of  Luther's  "mur- 
derous reform,"'"  he  so  far  idealizes  the  Roman  Church  as 
to  absolve  it  from  all  responsibility  for  confusion  and  dis- 
unity. ISTot  so,  however,  the  most  recent  of  Roman  Catholic 
authorities;  which  admits  the  "abuses  in  the  Church"  in 
1522,  when  Campeggio  submitted  "one  of  the  best  and  most 
thorough-going"  of  the  "plans  for"  their  "reform."  "He 
boldly  declared  that  the  chief  source  of  all  the  evils  was  the 
.  Roman  Curia."  He  styled  officials  of 
the  Dataria  "bloodsuckers."  "He  spoke 
strongly  against  the  reckless  granting  of  indulgences,  es- 
pecially against  those  of  the  Franciscans,  and  those  con- 
nected with  the  contributions  towards  the  building  of  St, 
Peter's  at  Rome."  Recalling  "the  invertebrate  tendency  of 
mind  which  thinks  it  is  impartial  merely  because  it  is  un- 
decided, and  regards  the  judicial  attitude  as  that  which  re- 
frains from  judging,""  it  is  admitted  that  Campeggio  heard 
the  plea  for  annulment  of  Henry's  marriage  with  delay, 
without  decision,  and  "on  the  last  day,  when  everyone  ex- 
pected the  final  decision,  he  boldly  adjourned  the  court."'' 
One  wonders  just  why  such  action,  or  inaction,  is  to  be  con- 
ceived as  bold. 


"The   same,   p.    147. 
^'  For  which  see  forward,  p.  100. 
=»  Gibbons :    The  Faith,  etc.,  pp.  66  and  68. 

so  Gibbons  in  O'Donovan  :    "Assertio  Septem  Sacramentorum     ...     by 
Henry  VIII.,  King."  etc.,  1908,  p.  11. 

81  Acton :    History  of  Freedom,  etc..  Introduction,  p.  34. 
•2  The  Catholic  Encyclopedia,  Vol.  III.  p.  223. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  91 

3.  Equally  untrue  is  Cardinal  Gibbons'  description  of 
Henry  VIII.— as  "truly  Catholic.'"'  The  publishers'  cir- 
cular going  with  this,  says :  "Father  O'Donovan  .... 
shows  us  Henry  VIII.  in  the  days  when  he  was  a  Catholic 
beau-ideal,  ....  a  faithful  son  of  the  Church." 
These  papers  have  been  widely  distributed  throughout  the 
country. 

But  the  book  of  Henry  VIII.  which  the  Cardinal,  the 
priest,  and  the  publisher  so  cordially  commend,  was  written 
(1522)  at  the  very  time  when  Henry  was  an  adulterer  and 
a  murderer.  Some  form  of  jealousy  of  the  Duke  of  Buck- 
ingham tempts  Henry  to  his  murder  in  1521.  Henry's  ille- 
gitimate child  was  born  of  Elizabeth  Blunt  in  1519.  His 
sin  begins  in  1514.  He  was  married  in 
1509.     From  the  age  of  23  up,  the  man  „  .,-.. 

T    •  •        c  /-IT/-.!  Henry    VIII. 

who  elicits  praise  from  Cardinal  Gibbons 

is  involved  in  a  career"  of  self-will  and  rebellion  against  the 
moral  teaching  of  Christ  and  the  Apostles  which  was  known 
to  Henry  and  his  court  as  clearly  as  it  is  known  to  us  to-day.'° 
This  is  the  "truly  Catholic"  character  whom  Cardinal  Gib- 
bons holds  up  to  our  admiration.  To  say  the  least,  men 
might  be  more  fortunate  in  the  selection  of  a  "beau-ideal"  to 
present  to  the  public.  All  this  virtuous  Catholic  faithful- 
ness Henry  loses  when  he  "became  the  first  head  of  the 
Protestant  Church  in  England."  °°  Then  he  is  a  roue,  Protes- 
tant. 

4.    In  1902,  an  eminent  Irishman  administered  a  sharp 


'^  Gibbons  in  O'Donovan :  As  before,  p.  11.  How  much  value  to 
"orthodox"  doctrine  from  a  life  already  stained  with  deadly  sin?  Cf.  press 
dispatch,  Dec.  20,  1909  :  "The  Belgian  Episcopate  to-day  issued  a  pastoral 
letter,  eulogizing  King  Leopold  as  .  .  .  the  glorifier  of  the  Catholic 
faith." 

"  Brewer :  The  Reign  of  Henry  VIII,  Vol.  II,  p.  104. 

'°  Acton  :  Historical  Essays  and  Studies,  pp.  504-506,  as  follows  : 

"The  inflexible  integrity  of  the  moral  code  is,  to  me,  the  secret  of  the 
authority,  the  dignity,  the  utility  of  History." 

"The  moral  code,  in  its  main  lines,  is  not  new,  it  has  long  been  known, 
It  is  not  universally  accepted  in  Europe  even  now  ;  the  difference  in  moral 
insight  between  past  and  present  is  not  very  large." 

"In  Christendom  time  and  place  do  not  excuse — if  the  Apostles'  code 
sufficed  for  salvation." 

"There  is  little  of  [progress  in  ethics]  between  St.  John  and  the  Vic- 
torian era."     See  also  Lord  Acton's  Letters,  etc.,  p.  83. 

^0  O'Donovan,  as  before,  pp.  11,  15.  The  beau-ideal  and  rou6  passage  is 
O'Donovan's. 


92  THE  HISTORIANS  AND  THE  REFORMATION 

« 
rebuke  to  Cardinal  Gibbons  for  trifling  with  historical  mat- 
ters of  which  he  was  ignorant.  In  the  course  of  a  discussion 
of  moral  questions,  concerned  chiefly  with  speaking  the  truth, 
with  military  oaths  and  their  violation,  with  "moral  com- 
promise," loyalty,  fidelity,  honor,  the  historian  Lecky  said: 

"Many  of  my  readers  will  remember  an  exquisite  little 
poem  called  'The  Forced  Recruit,'  in  which  Mrs.  Browning 
has  described  a  young  Venetian  soldier  who  was  forced  by 

^     ,.     ,     the  conscription  to  serve  against  his  fel- 
Lecky  on    Cardinal     ,  ^  •      ^i        \      j.  ■ 

^.. .        ,  ,^.  low-countrymen   m   the  Austrian   army 

Gibbons' History  .oi-c-  ji,         j  Ji, 

at  Solfenno,  and  wno  advanced  cheer- 
fully to  die  by  the  Italian  guns,  holding  a  musket  that  had 
never  been  loaded  in  his  hand.  Such  a  figure,  such  a  viola- 
tion of  military  law,  will  claim  the  sympathy  of  all,  but  a  very 
different  judgment  should  be  passed  upon  those  who,  having 
voluntarily  entered  an  army,  betray  their  trust  and  their  oath 
in  the  name  of  patriotism.  In  the  Fenian  movement  in  Ire- 
land, one  of  the  chief  objects  of  the  conspirators  was  to 
corrupt  the  Irish  soldiers  and  break  down  the  high  sense  of 
military  honor  for  which  in  all  times  and  in  many  armies 
the  Irish  people  have  been  conspicuous.  'The  epidemic' 
[of  disaffection],  boasts  a  writer  who  was  much  mixed  in 
the  conspiracies  of  those  times,  'was  not  an  affair  of  indi- 
viduals, but  of  companies  and  of  whole  regiments.  To  at- 
tempt to  impeach  all  the  military  Fenians  before  courts 
martial  would  have  been  to  throw  England  into  a  panic,  if 
not  to  precipitate  an  appalling  mutiny  and  invite  foreign 
invasion.' " 

"I  do  not  quote  these  words  as  a  true  statement.  They 
are,  I  believe,  a  gross  exaggeration  and  a  gross  calumny  on 
the  Irish  soldiers,  nor  do  I  doubt  but  that  most,  if  not  all, 
the  soldiers  who  may  have  been  induced  over  a  glass  of 
whiskey,  or  through  the  persuasions  of  some  cunning  agi- 
tator, to  take  the  Fenian  oath  would,  if  an  actual  conflict 
had  arisen,  have  proved  perfectly  faithful  soldiers  of  the 
Queen.  The  perversion  of  morals,  however,  which  looks  on 
such  violations  of  military  duty  as  praiseworthy,  has  not 
been  confined  to  writers  of  the  stamp  of  Mr.  O'Brien.  A 
striking  instance  of  it  is  furnished  by  a  recent  American 
biography.  Among  the  early  Fenian  conspirators  was  a 
young  man  named  John  Boyle  O'Reilly.  He  was  a  genuine 
enthusiast,  with  a  real  vein  of  literary  talent;  in  the  closing 
years  of  his  life  he  won  the  affection  and  admiration  of  very 


"  Contemporary  Review,  May,  1897.     Article  By  William  O'Brien,  "Was 
Fenianlsm  ever  Formidable?"     Ref.  as  given  by  Lecky. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  93 

honourable  men,  and  I  should  certainly  have  no  wish  to  look 
harshly  on  youthful  errors  which  were  the  result  of  a  mis- 
guided enthusiasm  if  they  had  been  acknowledged  as  such. 
As  a  matter  of  fact,  however,  he  began  his  career  by  an  act 
which,  according  to  every  sound  principle  of  morality,  reli- 
gion, and  secular  honor,  was  in  the  highest  degree  culpable. 
Being  a  sworn  Fenian,  he  entered  a  regiment  of  hussars, 
assumed  the  uniform  of  the  Queen,  and  took  the  oath  of 
allegiance  for  the  express  purpose  of  betraying  his  trust 
and  seducing  the  soldiers  of  his  regiment.  He  was  detected 
and  condemned  to  penal  servitude,  and  he  at  last  escaped  to 
America,  where  he  took  an  active  part  in  the  Fenian  move- 
ment. After  his  death  his  biography  was  written  in  a 
strain  of  unqualified  eulogy,  but  the  biographer  has  honestly 
and  fully  disclosed  the  facts  which  I  have  related.  This 
book  has  an  introduction  written  by  Cardinal  Gibbons,  one 
of  the  most  prominent  Catholic  divines  in  the  United 
States.  The  reader  may  be  curious  to  see  how  the  act  of 
aggravated  treachery  and  perjury  which  it  revealed  was 
judged  by  a  personage  who  occupies  all  but  the  highest  posi- 
tion in  a  Church  which  professes  to  be  the  supreme  and 
inspired  teacher  of  morals.  Not  a  word  in  this  introduction 
implies  that  O'Eeilly  had  done  any  act  for  which  he  should 
be  ashamed.  He  is  described  as  'a  great  and  good  man,' 
and  the  only  allusion  to  his  crime  is  in  the  following  terms : 
'In  youth  his  heart  agonises  over  that  saddest  and  strangest 
romance  in  all  history — the  wrongs  and  woes  of  his  mother- 
land— that  Niobe  of  the  Nations.  In  manhood,  because  he 
dared  to  wish  her  free,  he  finds  himself  a  doomed  felon,  an 
exiled  convict,  in  what  he  calls  himself  the  Nether  World 
.  .  .  .  The  Divine  faith  implanted  in  his  soul  in  child- 
hood flourished  there  undyingly,  pervaded  his  whole  being 
with  its  blessed  influences,  furnished  his  noblest  ideals  of 
thought  and  conduct  ....  The  country  of  his  adop- 
tion vies  with   the  land   of  his   birth   in   testifying  to  the 

uprightness   of  his   life With   all   these   voices 

I  blend  my  own,  and  in  their  name  I  say  that  the  world  is 
brighter  for  having  possessed  him.' "  ^^ 


^8  Roche's  Life  of  John  Boyle  O'Reilly,  with  Introduction  by  Cardinal 
Gibbons.  Since  the  publication  of  this  book  Cardinal  Gibbons  has  written  a 
letter  to  the  Tablet  (December  2,  1899),  in  which  he  says:  "I  feel  it  due 
to  myself  and  the  interests  of  truth  to  declare  that  till  I  read  Mr.  Lecky's 
criticism  I  did  not  know  that  Mr.  O'Reilly  had  ever  been  a  Fenian  or  a 
British  soldier,  or  that  he  had  tried  to  seduce  other  soldiers  from  their 
allegiance.  In  fact,  up  to  this  moment,  I  have  never  read  a  line  of  the 
biography  for  which  I  wrote  the  introduction My  only  acquain- 
tance with  Mr.  O'Reilly's  history  before  he  came  to  America  was  the  vague 
information  I  had  that,  for  some  political  offence,  the  exact  nature  of  which 


94  THE  HISTORIANS  AND  THE  REFORMATION 

5.  Compare  the  judgment  of  Acton  with  that  of  Car- 
dinal Gibbons  on  this  event : 

"What  about  the  massacre  of  St.  Bartholomew?  The 
Church  had  no  act  or  part  in  this  atrocious  butchery,  except 
to  deplore  the  event  and  weep  over  its  unhappy  victims."'" 

But  Acton  says: 

"that  it  was  a  premeditated  crime;  that  Mariana  witnessed 
the  carnage,  and  imagined  that  it  must  gladden  every 
Catholic  heart."  "One  fervent  enthusiast  praised  God  for 
the  heavenly  news,  and  also  St.  Bartholomew  for  having  lent 
his  extremely  penetrating  knife  for  the  salutary  sacrifice. 
A  month  after  the  event  the  renovraed  preacher  Panigarola 
delivered  from  the  pulpit  a  panegyric  on  the  monarch  who 
had  achieved  what  none  had  ever  heard  or  read  before,  by 
banishing  heresy  in  a  single  day,  and  by  a  single  word,  from 
the  land  of  France."  ....  "The  French  Churches 
.  .  .  .  rang  with  canticles  of  unholy  joy."  The  most 
grievous  sorrow  of  the  king  on  his  deathbed,  reported  by  his 
confessor,  "was  that  he  left  the  work  unfinished.  In  all 
that  blood-stained  history  there  is  nothing  more  tragic  than 
the  scene  in  which  the  last  words  preparing  the  soul  for 
judgment  were  spoken  by  such  a  confessor  as  Sorbin  to 
such  a  penitent  as  Charles." 

"The  Jesuit  who  wrote  his  life  by  desire  of  his  son,  says 
that   Gregory  thanked   God   in  private,  but  that   in   public 

he  gave  signs  of  a  tempered  joy.     But  the 
.    .  '  illuminations  and  processions,  the  singing  of 

Te  Deum  and  the  firing  of  the  castle  guns, 
the  jubilee,  the  medal,  and  the  paintings  whose  faded  colors 
still  vividly  preserve  to  our  age  the  passions  of  that  day, 
nearly  exhausted  the  modes  by  which  a  Pope  could  manifest 


I  did  not  learn,  he  had  been  exiled  from  his  native  land  to  a  penal  colony, 
from  which  he  afterwards  escaped." 

"I  gladly  accept  this  assurance  of  Cardinal  Gibbons,  though  I  am  sur- 
prised that  he  should  not  have  even  glanced  at  the  book  which  he  introduced, 
and  that  he  should  have  been  absolutely  ignorant  of  the  most  conspicuous 
event  of  thie  life  which,  from  early  youth,  he  held  up  to  unqualified  admira- 
tion. I  regret,  too,  that  he  has  not  taken  the  opportunity  of  this  letter  to 
reprobate  a  form  of  moral  perversion  which  is  widely  spread  among  his 
Irish  co-religionists,  and  which  his  own  words  are  only  too  likely  to 
strengthen.  It  is  but  a  short  time  since  an  Irish  Nationalist  member  of 
Parliament,  being  accused  of  once  having  served  the  Queen  as  a  volunteer, 
justified  himself  by  saying  that  he  had  only  worn  the  coat  which  was  worn 
by  Lord  Edward  Fitzgerald  and  Boyle  O'Reilly  ;  while  another  Irish  Natlon- 
aUst  member  of  Parliament,  at  a  public  meeting  in  Dublin,  and  amid  the 
cheers  of  his  audience,  expressed  his  hope  that  in  the  South  African  war  the 
Irish  soldiers  under  the  British  flag  would  fire  on  the  English  instead  of  on 
the  Boers." — Lecky  :  The  Map  of  Life,  1902,  pp.  104-107. 

M  Gibbons :    The  Faith  of  Our  Fathers,  pp.  296  and  297. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  95 

delight."  The  story  follows  of  "the  welcome  intelligence," 
its  receipt  by  the  Pope,  the  reward  he  gives,  and  how  the 
Pope  with  assembled  Cardinals  went  to  the  nearest  church 
to  praise  God.  Gregory  and  his  secretary  did  not  believe 
the  falsehood  that  the  Huguenots  had  a  plot  against  the 
king.  It  was  a  "hollow  pretence."  The  Papal  Legate  to 
France  said  the  massacre  was  "an  extraordinary  grace 
vouchsafed  to  Christendom."  " 

In  face  of  this,  which  has  been  told  over  and  over  again 
before  Acton,  though  never  so  eloquently,  Cardinal  Gibbons 
can  say: 

"No  author  ....  has  ever,  to  my  knowledge,  ac- 
cused them  of  any  complicity  in  the  heinous  massacre." 

It  is  time  for  teachers  to  be  perfectly  fair  to  the  facts  of 
the  massacre  of  St.  Bartholomew,  and  to  set  aside  the  exag- 
gerations which  recur  in  many  sketches  intended  to  be  in- 
troductory to  the  Reformation.  I  have  seen  statements  that 
100,000  were  massacred,  and  down  to  50,000  and  25,000; 
and  I  am  sure  there  is  no  one  who  is  merely  human  who 
would  not  prefer  to  accept  Lord  Acton's  estimate : 

"There  is  no  evidence  to  make  it  probable  that  more  than 
seven  thousand  victims  perished."" 

On  the  general  subject  of  persecution,  there  are  these  in- 
teresting statements: 

Pope  Pius  V.  "seriously  contemplated  razing  the  town 
of  Faenza  because  it  was  infested  with  religious  error,"  and 
required  a  massacre  of  the  French  Huguenots;  "he  sanc- 
tioned the  murder  of  Elizabeth."  *^ 


«»  Acton  :  The  History  of  Freedom,  etc.,  pp.  124,  125,  126,  127,  132-136. 
Mariana  was  a  historian,  and  was  35  years  old  at  the  time  of  the  massacre. 

*i  Same,  p.  106.  Compare  "All  account  of  it  must  be  omitted,"  a  Roman 
Catholic  critic's  orders  to  the  publishers  of  a  certain  book  of  history — 
a  public  school  text  book.  My  information  comes  from  the  author,  who,  on 
account  of  this  circumstance  and  similar  alterations  in  her  work,  refused 
to  allow  her  name  to  be  attached  to  it. 

*2  Same,  pp.  138  and  139.  And  Lord  Acton's  Letters,  etc.,  1904,  pp.  61 
and  45.  Prof.  Bigg  (Oxford  Univ.)  supports  the  charge  of  papal  sanction 
to  assassinate  Queen  Elizabeth,  Wayside  Sketches,  1906,  p.  206.  MacColl : 
Reformation  Settlement,  10th  ed.,  1901,  gives  the  letters  (pp.  82-94)  from 
Letters  and  Memorials  of  Cardinal  Allen,  pp.  xlvi-xlviii,  edited  by  the  Fathers 
of  the  Congregation  of  the  London  Oratory,  with  an  Ilistorical  Introduction 
by  Thomas  Francis  Knox,  D.D.  Father  Knox  defends  the  plot.  This  Roman 
Catholic  authority  shows  the  Pope  or  his  Curia  (probably  the  Pope)  offering 
20,000  scudi  for  Elizabeth's  murder,  and  to  be  one  of  four  to  raise  80,000 
scudi.  This  would  go  far  to  justify  all  Elizabeth's  policies  and  suspicions. 
When,  after  this  acknowledgment  (MacColl,  p.  518)  and  an  interval  of  336 
years,  the  Pope  again  expresses  his  opinion  of  the  English  Church,  there  is 
not  a  word  of  regret  for  the  faults  on  the  papal  side  which  had  so  large  a 


96  THE  HISTORIANS  AND  THE  REFORMATION 

"Guyon,  whose  history  of  Orleans  is  pronounced  by  the 
censors  full  of  sound  doctrine  and  pious  sentiment,  deems 
it  unworthy  of  Catholics  to  speak  of  the  murder  of  heretics 
as  if  it  were  a  crime,  because,  when  done  under  lawful  au- 
thority, it  is  a  blessed  thing." 

"The  last  downright  apologists"  for  the  massacre  were 
a  "German  Jesuit"  and  a  "Papal  historian,"  "just  a  century 
ago."  "Then  there  was  a  change.  A  time  came  when  the 
Catholics,  having  long  relied  on  force,  were  compelled  to 
appeal  to  opinion.  That  which  had  been  defiantly  acknowl- 
edged and  defended  required  to  be  ingeniously  explained 
away.  The  same  motive  which  had  justified  the  murder 
now  prompted  the  lie.  Men  shrank  from  the  conviction  that 
the  rulers  and  restorers  of  this  Church  had  been  murderers 
and  abetters  of  murder.  ...  A  swarm  of  facts  was 
invented  to  meet  the  difficulty.  The  victims  were  insignifi- 
cant in  number;  they  were  slain  for  no  reason  connected 
with  religion;  the  Pope  believed  in  the  existence  of  the  plot; 
the  plot  was  a  reality;  the  medal  is  fictitious;  the  Pope  re- 
joiced only  when  he  heard  that  it  was  over.  These  things 
were  repeated  so  often  that  they  have  been  sometimes  be- 
lieved." *' 

Thus  Acton  sharply  contradicts  Cardinal  Gibbons.  The 
latter  unfortunately  cites  Ranke  as  his  authority.  And 
Ranke  is  an  authority.    Stubbs  says : 

"Leopold  von  Ranke  is  not  only  beyond  all  comparison 
the  greatest  historical  scholar  alive,  but  one  of  the  greatest 
historians  that  ever  lived."  ** 

Acton's  opinion  of  Ranke  is  that  he  "attained  a  position 
unparalleled.""  Here,  then,  we  have  Lord  Acton  and  Cardi- 
nal Gibbons,  both  Roman  Catholic  writers,  disagreeing  in 
the  matter  of  Papal  responsibility  for  the  massacre  of  St. 
Bartholomew,  but  deferring  to  the  same  authority.  Here, 
then,  in  Ranke,  we  should  have  found  a  court  of  arbitration. 
And  we  discover  that  Ranke  stands  with  Acton  and  not  with 


part  in  sundering  tlie  Italian  from  the  Englisli  Cliristians.  One  would 
naturally  expect  any  advantageous  reopening  of  the  correspondence  to  be 
attended  by  a  frank  and  christlanly  expression  of  regret  for  so  grievous  and 
foul  a  cause  of  disunion.  Prof.  Terry  of  the  Univ.  of  Chicago,  says  Letters 
and  Memorials  is  not  so  well  known  as  it  sliould  be.  I  know  many  libraries 
where  there  is  no  copy  ;  for  instance,  neither  of  the  big  public  libraries  of 
Buffalo.  Dr.  Gee  says  :  "There  is  no  reason  to  doubt  the  revelation  that  they 
make." 

"  Same,  pp.  147-149. 

"  Stubbs  :    Seventeen  Lectures,  p.  65. 

*■•  Acton :    Historical  Essays,  etc.,  p.  352. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  97 

Cardinal  Gibbons;  that  Cardinal  Gibbons'  reference  is  not 
sustained  by  his  chosen  authority  in  the  sense  that  he  made 
it.  For  Ranke  shows  that  in  1530  Cardinal  Campeggio 
wrote  the  Emj)eror  to  prosecute,  rob,  and  even  to  kill  the  Re« 
formers.  Ranke  says  Pope  Pius  V.  gave  order  to  kill  the 
Huguenots.     Yet,  specifically, 

"it  cannot  be  proved  that  he  was  privy  to  the  prepara- 
tions for  the  massacre  of  St.  Bartholomew;  but  he  did 
things  that  make  it  evident  he  would  have  approved  of  it 
as  much  as  his  successor,"  "Pope  Gregory  XIII.  celebrated 
this  great  event  by  a  solemn  procession  to  the  Church  of 
San  Luigi."  "Cardinal  Santorio  Sanseverina,  ...  in 
his  autobiography,  designates  the  Parisian  massacre  as  'the 
celebrated  day  of  St.  Bartholomew,  most  cheering  to  the 
Catholics.' " '' 

6.  In  1908,  in  a  sermon  in  London,  Cardinal  Gibbons 
said: 

"Catholic  Maryland  gave  freedom  and  hospitality  to 
Puritans  and  Episcopalians  alike."  And:  "This  colony  of 
British  Catholics  was  the  first  to  establish  on  American  soil 
the  blessings  of  civil  and  religious  liberty."  In  reply  to 
this,  the  Rev.  Dr.  Randolph  H.  McKim  of  Washington,  by 
birth  "a  Marylander  and  the  son  of  a  Marylander,"  says: 

"Lord    Baltimore's    colony     ....     was    composed    in 
very  large  part  of  Protestants     ....     were  not  Protes- 
tants   in    a     considerable    majority?     ....     toleration 
was  primarily  a  measure  of  self-defence    ^-.,      _         _,  . 
.    .    .    the  Edict  of  Toleration  was  passed       .      •    jji      id? 
by   a   Legislature   two-thirds   of   whose 

members  appear  to  have  been  Protestants;  16  Protestants 
and  8  Roman  Catholics.  The  Governor  himself  at  the  time 
was  a  Protestant the  charter  granted  Lord  Balti- 
more ....  required  that  the  religion  of  the  English 
Church  should  be  recognized."  ....  Spain,  France, 
and  Italy  were  not  giving  toleration  at  the  time;  Queen 
Mary  did  not  give  toleration.  Toleration  in  Maryland  is 
"clearly  traceable  to  the  mixed  character  of  the  colony,  and 
to  the  necessity  of  the  situation — colonists  of  whatever  reli- 
gion being  necessary  to  the  growth  of  the  colony." 

7.  Cardinal  Gibbons  says:     "The  Church  of  England 


"  Ranke :  History  of  the  Popes,   1871,  pp.  98,  99,  Ed.  of  1844,  Bk.  3  at 
end,  p.  122  ;  Bk.  5,  p.  181  ;  Pt.  2,  Bk.  6,  pp.  227  and  228. 
"New  York  Sun.   7  Oct.  1908. 


98  THE  HISTORIANS  AND  THE  REFORMATION 

acknowledges     the     reigning     Sovereign     as     its     Spiritual 
Head.""     It  does  not. 

The  royal  snpremacj  is  a  matter  into  which  we  cannot 
go  in  this  paper,  as  it  is  a  legal  matter  of  comparatively 
TT    ^    r  T.    ^,.      ^      small  interest  to  Americans.     But  it  may 

Head  of  the  Church  i        .      i 

as  well  be  said  here  that  it  does  not  mean 
all  that  it  is  often  said  to  mean  in  the  school-room.  We  can- 
not do  better  than  indicate  the  lines  within  which  the  royal 
supremacy  runs: 

"The  doctrine  of  the  Queen's  (the  Royal)  supremacy 
.  .  .  .  does  not  mean  that  the  King  or  the  Queen  as- 
sumes to  be  able  to  arbitrate  or  assumes  to  settle  what  is 
the  faith  of  the  Church  of  Christ,  but  simply  that  the  Queen 
is  the  head  of  all  things  in  all  causes  ecclesiastical  and  civil 
within  these  realms;  and  that  it  is  her  duty  to  see  that  all 
her  subjects,  ecclesiastical  and  civil,  have  justice  done  to 
them.     That  is  the  meaning  of  the  supremacy."  " 

And: 
"The  title  of  'Head  of  the  Church'  has  never  been  borne  by 
any  English  sovereign  since  the  accession  of  Elizabeth."'* 

And  another  says: 

"The  Papal  Supremacy  was  abolished,  so  we  were  told, 
and  the  Royal  Supremacy  was  set  up  in  its  stead.  The 
statement  is  simply  untrue.  The  Royal  Supremacy  has 
existed  ever  since  there  was  a  King  of  England;  he  has 
always  been  supreme  over  all  his  subjects,  clergy  and  laity, 

and  all  their  concerns,  just  as  any  other  king  has 

It  is  true  that  it  was  reasserted  at  the  Reformation,  and 
true  also  that  the  Crown  resumed  the  exercise  of  certain 
rights  which  hitherto,  with  its  permission  or  at  least  tacit 
sanction,  the  Papacy  had  exercised.  It  is  true  also  that  for 
a  time  things  went  even  beyond  this;  Henry  VIII.,  Edward 
VI.,  and  Queen  Mary  made  use  of  a  novel  title.  Supreme 
Head,  and  interfered  in  ecclesiastical  affairs  in  a  way 
hitherto  unheard  of.  This,  however,  ceased  after  the  first 
year  of  Mary's  reign,  and  was  never  afterwards  revived." " 

The  famous  authority  on  law,  Blackstone,  says  the  nomi- 


"  Gibbons:    The  Faith  of  Our  Fathers,  1895,  p.  47. 
"  Dr.  Jacob,  now  Bishop  of  St.  Albans,  1893. 
"o  MacColl  :    The  Reformation  Settlement,  p.   108. 

"^  Collins :     The   Reformation   and  Its   Consequences,   p.    41.     See   Wake- 
man  :    The  Royal  Supremacy  in  England,  1897,  or  his  History,  pp.  315-324. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  99 

nation   to   Bishoprics   was    an    ancient   prerogative   of   the 

crown. 

"The  power  claimed  by  Henry  VIII.  under  the  title 
Head  of  the  Church,  was  fourfold.  It  included,  in  the  -first 
place,  the  King's  ecclesiastical  prerogative,  which,  as  we 
have  seen,  had  always  been  maintained  by  English  law, 
and,  secondly,  the  Papal  usurpations  from  the  Crown  by 
provisions,  appeals,  and  annates.     These  were  recovered  by 

two    statutes Thirdly,    the    King    claimed    the 

power  usurped  by  the  Papacy  from  the  Church  of  England. 
This    was    recovered    and    added   to    the    Crown    by    three 

statutes A  fourth  set  of  powers  included  in  the 

royal  supremacy  was  made  up  of  claims  which  the  king  had 
never  hitherto  put  forward As  the  King,  al- 
though in  theory  present  in  all  the  courts,  has  no  right  to 
take  the  place  of  a  secular  judge  and  administer  justice,  so 
in  ecclesiastical  matters  he  has  no  right  to  supersede  an 
officer  or  to  issue  orders  at  his  own  pleasure."  " 

8.  I  will  close  this  section  by  noting  a  few  more  errors  by 
Gibbons.  He  says:  "The  Anglican  or  Episcopal  Church 
owes  its  origin  to  Henry  VIII."  "The  Episcopalian  denomi- 
nation was  founded  by  Henry  VIII.  in  1534.""  This  is  a 
position  which  scarcely  any  historians  have  ever  taken,  and 
the  difficulty  of  supporting  it  has  led  some  later  Roman 
writers  to  abandon  it  and  substitute  Elizabeth  or  Edward  VI. 
Five  times  on  one  page  the  term  divorce  is  used  for  Henry's 
suit,  though  it  is  known  to  all  that  it  was  not  a  suit  for 
divorce,  but  a  tangle  over  Rome's  right  to  forbid  certain 
marriages  and  Rome's  further  right  to  dispense  with  its  own 
prohibitions.    With  both  points  dubious,  the  tangle  is  certain. 

His  defense  of  Queen  Mary's  persecutions  is  a  very  curi- 
ous one,  in  place  of  a  frank  acknowledgment  of  wrong  and 
error. 

Cardinal  Gibbons  says:    "Our  Saviour  instituted  .... 


°2  Blackstone  :    Commentaries,  4,  p.   107. 

"  Medley :  A  Student's  Manual  of  English  Constitutional  History,  by 
Dudley  Julius  Medley,  M.A.,  Oxford,  1894,  pp.  545  and  546.  Chapter  XI.  of 
this  book  is  unexcelled  in  its  mode  of  treating  the  growtn  of  papal  In- 
fluence and  the  repetition  of  resistance  to  it.  Papal  growth  is  by  five  ways 
of  interference  :  in  appointments,  encouraging  appeals,  by  legates,  and  finan- 
cially by  provisions  and  reservations,  and  by  exactions  of  money.  He  speaks 
of  the  "Church  of  England  before  and  after  the  Reformation"  as  evidently 
the  same,  p.  527. 

"Gibbons:    Faith  of  Our  Fathers,  pp.  66  and  68. 

"The  same,  p.  301. 


100  THE  HISTORIANS  AND  THE  REFORMATION 

extreme  unction  and  matrimony."  '"  This  is  a  startling  use 
of  the  ISTew  Testament. 

He  speaks  of  marriage  in  a  light  way  degrading  to 
women,  with  the  usual  purpose  of  arrogating  superior  sanc- 
tity to  the  Roman  priesthood,  and  those  who  think  marriage 
best  he  calls  uxorious." 

The  worst  and  most  inexcusable  of  the  Cardinal's  errors 
is  the  root  and  fount  of  them  all.  It  is  his  neglect  of  author- 
ities; disuse  and  misuse.  We  have  shown  already  how  he 
names  for  authorities  Macaulay  and  D'Aubigne.  We  have 
given  a  chapter  to  show  what  slight  reason  there  is  now  to 
trust  "the  magnificent  ruin  known  as  Macaulay's  History  of 
England/"'^  And  of  D'Aubigne,  perhaps  Cardinal  Gib- 
bons' readers  will  allow  us  to  insert  the  following: 

"The  story  is  told  that  on  one  occasion  the  Swiss  diplo- 
mat, Merle  d'Aubigne  (1794-1872)  the  author  of  a  History 
of  the  Reformation  of  the  Sixteenth  Century,  met  Leopold 
von  Ranke,  and  claimed  acquaintance  with  him  as  a  brother 
historian.  The  author  of  the  History  of  the  Popes  demurred 
a  little,  and  then  replied  that  d'Aubigne  wrote  as  a  Protes- 
tant first  and  a  historian  afterwards,  whereas  in  his  own 
works  he  endeavoured  to  be  the  historian  first  of  all.  Setting 
on  one  side  the  greatness  of  the  one  and  the  mediocrity  of 
the  other,  it  would  not  be  easy  to  give  a  better  ilhistration 
of  the  difference  between  them.  DAubigne's  work  is  of 
course  long  dead;  but  even  in  its  own  day,  and  even  from 
the  point  of  view  of  the  most  militant  Protestantism,  it 
was  immeasurably  inferior  in  value  to  von  Eanke's  work, 
simply  because  the  one  is  true  history  and  the  other  is  the 
evil  thing  which  is  sometimes  spoken  of  as  'history  with  a 
purpose.' "  °° 

The  main  fault  of  Cardinal  Gibbons  in  his  efforts  to 
teach  or  explain  history  is  his  utter  recklessness  and  ignor- 

"  The  same,  p.  304. 

"  The  same,  pp.  461-463.  The  latest  historical  traps  into  which  Cardinal 
Gibbons  has  fallen  may  be  found  in  the  North  American,  1909,  March,  p.  321 ; 
May,  p.  662  ;  July,  p.  34,  and  Sabatier :  An  Open  Letter  to  Cardinal  Gibbons, 
1908,  pp.  35  and  53 :  "A  plain  Frenchman,  who  loves  his  small  country, 
France,  and  our  large  country,  the  Church,  I  feel  myself  forced  to  tell  you 
how  deplorable  are  your  grave  and  solemn  words,  since  they  are  calculated  to 
create  in  those  who  depend  solely  upon  them  entirely  wrong  ideas  about  that 
which  goes  on  among  us  at  this  moment." 

"'  Hannis  Taylor,  LL.D. :  The  Origin  and  Growth  of  the  English  Consti- 
tution, 1898,   Preface,  p.  vi. 

^»  Collins  :  The  Study  of  Ecclesiastical  History,  1903,  p.  13  ;  and  Acton  : 
Lectures  on  Modern  History,  pp.  19  and  333. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  101 

ance  in  the  use  of  authorities.  The  extent  of  the  evil  done 
in  this  waj  is  not  easy  to  calculate.  Possibly  few  books  since 
Macaulay  have  been  more  widely  circulated  than  the  works 
of  Cardinal  Gibbons.  Everywhere  they  are  the  food  and  joy 
of  the  Koman  Catholic  population.  Already  carrying  the 
fading  remnant  of  racial  feeling  due  to  injustice  at  the 
hands  of  Britain,  these  people  are  still  somewhat  ready  to 
listen  to  a  story  alleging  injustice  to  their  religion.  They 
quite  believe  the  Churches  were  stolen  from  them.  The  feel- 
ing engendered  lives  as  a  fire  in  the  brush,  blazing  up  as 
hard-feeling  against  certain  others.  Cardinal  Gibbons'  his- 
torical writings  have  spread  and  kept  alive  opinions  which 
are  the  basis  of  these  antagonisms.  Put  forth  as  charity  for 
unfortunate  and  ignorant  separatists,  these  opinions  have 
gone  far  into  the  Roman  population  of  this  country  and  have 
fostered  a  feeling  antagonistic  to  friendly  relations,  to  social 
relations,  and  often  to  any  relations  of  any  kind  between 
the  Churches,  as  well  as  an  inexcusable  contempt  for  the  facts 
of  history  as  they  are.  How  this  works  and  travels  is  well 
illustrated  by  this  incident: 

In  the  early  summer  of  1908,  a  learned  and  reverend 
professor  in  one  of  our  American  institutions  took  his  place 
in  the  nave  of  Westminster  Abbey.     Awaiting  the  opening 

of  a  great  service,  his  thoughts  travelled 

,         ^    ,  1       ,1  .      •  Effects  of  Bad  His- 

along  through  the  centuries  as  gener-  toricai  Writing 
ation  after  generation  of  Christians 
seemed  to  be  joining  with  him  in  worship.  The  political 
conditions  of  these  Christian  generations  varied  as  much 
as  perhaps  it  would  be  possible  for  human  conditions  to 
vary;  but  it  was  the  one  God  that  brought  them  into  His 
Presence.  Touched  by  thoughts  of  the  past;  inspired  by 
the  solemn  majesty  of  arch  and  curve  and  carving  conceived 
in  the  highest  inspiration,  planned  with  the  most  delicate 
fancy,  executed  with  the  perfection  of  human  skill  to  the 
glory  of  God  and  of  His  Christ — in  the  midst  of  a  reverie 
half  memory  and  half  worship,  he  heard  a  voice  from  behind 
him,  saying: 

"Just  think,  Pat,  they  used  to  have  Mass  here.  Those 
blackguards  stole  the  whole  thing." 


102  THE  HISTORIANS  AND  THE  REFORMATION 

I  will  conclude  this  section  hj  giving  an  example  of  the 
more  liberal  treatment  of  other  Churches  than  their  own  by 
a  French  Roman  Catholic  layman,  which  is  a  type  of  the 
way  the  real  historians  of  the  Eoman  Church  have  already 
begun  to  think ;  and  this  spirit  already  prevails  over  a  large 
section  of  the  Roman  Catholic  clergy.  We  may  readily  sup- 
pose that  in  due  time  this  is  the  spirit  which  will  prevail  in 
the  Roman  Church  and  will  lead  up  to  adjustments,  making 
a  material  change  in  feelings  and  relations  of  the  old 
Churches. 

A  French  Roman  Catholic  writer  says: 

"You  will  anticipate  that  with  their  respect  for  ancient 
ceremonies  the  Russians  take  no  notice  of  services  of  recent 
institution,  such  as  our  Benediction.  [The  benediction  with 
the  Blessed  Sacrament,  often  an  afternoon  service.]  All 
their  devotion  is  concentrated  on  the  Canonical  office.  The 
Mass — called  the  Liturgy — is  the  centre  of  it  ...  . 
What  adds  to  its  grandeur  is  that  there  are  never  low  Masses 
.  .  .  .  Everything  'is  sung  ....  No  celibate  is 
admitted  to  the  cure  (care)  of  souls  ....  Half  a  cen- 
tury ago  the  priests  never  preached:  now  they  preach  every 
week.  .  .  .  and  eloquence  with  the  Russians  takes  the 
place  of  authority,  so  that  one  dreams  of  the  incalculable 
power  of  these  rare  pulpit  orators  ....  The  largest 
churches  ....  are  filled  to  overflowing  on  feast  days 
.  .  .  .  Russian  religion  exactly  suits  Russian  society 
.  .  .  .  The  Russian  Church  ....  has  no  infection 
of  Protestantism  ....  Protestantism  ....  has 
two  characteristics:  intellectual  arrogance,  which  isolates 
itself  in  freedom  of  thought;  a  craving  for  novelties,  which 
breaks  away  from  tradition  ....  There  could  not  be 
a  worse  soil  for  Protestantism  than  communal  and  conserva- 
tive Russia.  The  Russian  is  communal ;  for  him  all  mor- 
ality can  be  deduced  from  love  of  the  neighbor,  and  all  wor- 
ship is,  to  start  with,  association  ....  it  is  impossible 
to  Romanize  a  Moujik  by  himself,  for  among  these  Orientals 
religion  is  not  an  individual  affair  ....  Christians 
should  have  other  ambitions  than  to  fish  for  single  souls  in 
their  neighbor's  pond,  when  they  could  make  in  the  open 
sea  of  heathendom  so  beautiful  a  miraculous  draught 
.  .  .  .  Keep  Russian  orthodoxy  on  Slav  soil;  keep  Ro- 
man Catholicism  on  Latin  ground     .     .    .         The  national 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  103 

religion  is  absolutely  suited  to  the  national  character 
.  .  .  .  To  try  and  ruin  the  Orthodox  Church  is  to  play 
the  game  of  atheism,"  ^° 

Lord  Acton. 
Lord  Acton  thus  explodes  the  whole  line  of  theories  for 
the  purity  of  the  Papacy  and  its  agents,  and  their  alliance 
with  the  cause  of  right  alone,  as  Cardinal  Gibbons  ideal- 
izes it: 

"It  was  not  unreasonable  to  apprehend  that  Henry,  who 
had  been  unfaithful  to  the  Queen  in  earlier  years,  would  not 
be  true  to  her  now  ....  Henry  could  expect  that 
nothing  would  be  denied  to  him  that  favor  or  influence 
could  procure  for  others."  " 

Wolsey  writes  in  favor  of  the  divorce;  the  Pope  is  in- 
fluenced, not  by  a  desire  to  protect  the  family,  but  only  by 
political  considerations.  Catharine  sees  in  Wolsey  the  advo- 
cate of  the  divorce.  It  was  Wolsey's  scheme  to  detach  from 
Rome  both  the  Galilean  and  Anglican  Churches.  "More 
promised  to  read  nothing  that  was  written  in  favor  of  the 

Queen,    and    consented    to    act    minis-    -^     .     „  , 

/^  .  ,,  •     ,    1  1   ,1      1  On  the  Reformation 

terially  agamst  her;  assured  the  house 

that  the  opinions  of  the  Universities  of  Oxford  and  Cam- 
bridge alone  were  enough  to  settle  the  question.  Whilst  he 
remained  in  power  he  left  the  Queen  to  her  fate."  "Pisher 
was  the  one  writer  among  our  countrymen  who  had  crudely 
avowed  the  conviction  that  there  is  no  remedy  for  religious 
error  but  fire  and  steel;  and  the  sanction  of  his  fame  was 
already  given  to  the  bloody  statute  and  to  a  century  of  per- 
secution and  suffering  more  cruel  than  his  own."  Compare: 
"Luther  strenuously  upheld  the  rights  of  Catharine."  The 
Pope  gave  Henry  all  he  wished  in  the  Secret  Bull.  Cardinal 
Campeggio  appears  as  the  minister  of  the  divorce.  Three 
Popes  offered  to  acknowledge  the  title  of  Elizabeth  if  she 
would  become  Roman  in  secret.  Wolsey  favors  a  scheme 
to  get  Henry  and  the  Queen  to  take  monastic  vows,  with 
intent  prepense  to  have  Henry  break  the  same;  tries  to 
get  a  document  falsely  pronounced  as  forgery.  Clement, 
the  Pope,  puts  his  political  expediency  in  advance  of  the 
rights  of  Catharine.  "The  idea  that  the  divorce  was  insti- 
gated by  divines  of  Anne  Boleyn's  faction  was  put  forward 
by  Pole,  apparently  with  a  view  to  connect  Cranmer  and 


*"  Davey  Biggs :  Russia  and  Reunion,  A  Translation  of  Wilboi's  L'Avenir 
de  I'Eglise  Russe,  by  the  Rev.  C.  R.  Davey  Biggs,  D.D.,  vicar  of  St.  Philip  and 
St.  James',  Oxford   (England).     Mowbray,  1908,  pp.  113,  167,  226,  228. 

'1  Acton :    Historical  Essays  and  Studies,  p.  10. 


104  THE  HISTORIANS  AND  THE  REFORMATION 

the  Lutheran  influence  with  the  beginning  of  the  troubles." 
Acton  says  Wolsey  was  the  author  of  the  divorce.  If  the 
English  Roman  Catholics  have  any  bias,  it  would  naturally 
be  to  represent  the  Reformation  in  England  as  springing 
from  an  unclean  passion.  Pole,  who  was  a  great  authority 
amongst  them,  had  given  the  example  of  this  controversial 
use  of  Anne  Boleyn.  Acton  commends  Mr.  Brewer's  "digni- 
fied liberality,  ceremonious  self-restraint,  from  an  illustrious 
scholar  who  is  willing  to  think  nobly  of  the  Church  of  Rome, 
towards  a  prelate  by  whose  fault  that  Church  was  dishon- 
oured and  cast  down"  ....  calls  Wolsey  as  "a  min- 
ister of  tyranny,  as  a  pensioner  of  foreign  potentates,  as  a 
priest  of  immoral  life."  "The  Cardinal  attempted  to  obtain 
from  Parliament  a  declaration  that  all  things  in  the  land 
belonged  to  the  Crown"  ....  takes  a  bribe  of  over  a 
million  dollars  from  France.  Lord  Acton  says  Wolsey  had 
a  son  and  a  daughter  illegitimate,  that  herein  his  conduct 
undermined  the  Roman  Church  and  inclined  men  to  the 
Reformation,  and  calls  up  "that  appalling  vision  of  the 
dying  prelate,  who,  having  made  his  peace  with  God,  gath- 
ered his  last  breath  to  fan  the  flames  of  Smithfield."  °^ 

Of  his  experience  in  historical  investigation,  Acton 

"more  than  once  relates  how  in  early  life  he  had  sought 
guidance    in   the    difiicult   historical   questions    which   beset 
the  history  of  the  Papacy  from  many  of  the  most  eminent 
o    th      St  H        f    i^iltramontanes.     Later  he  was  able  to  test 
„.  their  answers  in  the  light  of  his  constant 

study  of  original  authorities  and  his 
careful  investigation  of  archives.  He  found  that  the  an- 
swers given  him  had  been  at  the  best  but  plausible  evasions 
.  .  .  .  that  bitter  feeling  which  arises  in  any  reflecting 
mind  on  the  discovery  that  it  has  been  put  off  with  explana- 
tions that  did  not  explain,  or  left  in  ignorance  of  material 
facts."  °' 

"Not  only  was  it  difficult  to  find  the  truth,  but  when  at 
last  it  was  found,  there  was  something  wholly  wrong  in  tell- 
ing it  out.  Acton  had  to  face  "the  attempt  of  the  famous 
Cardinal  [Manning],  in  whose  mind  history  was  identified 

"^  Acton  :  Historical  Essays  and  Studies,  by  John  E.  E.  Dalberg-Acton, 
First  Baron  Acton,  Regius  Professor  of  Modern  History  in  the  University  of 
Cambridge.  1907.  pp.  11,  13,  42,  77,  19,  20,  30,  31,  35,  43,  45,  46,  49,  52, 
53,  56,  57,  59,  61,  and  62. 

'3  Acton :  The  History  of  Freedom  and  Other  Essays,  with  Introduction 
by  John  Neville  Figgis,  M.A.,  and  Reginald  Vere  Laurence,  M.A.,  both  of 
Cambridge  ;  1907,  p.  25. 


ROMAN"  EXPRESSIONS  AND  THEIR  VALUE  105 

with  heresy,  to  drive  from  the  Roman  Communion  its  most 
illustrious  layman."  [Acton]." 

"One  of  the  great  instruments  for  preventing  historical 
scrutiny  had  long  been  the  index  of  prohibited  books. 
Through  it  an  effort  had  been  made  to  keep  the  knowledge 
of  ecclesiastical  history  from  the  faithful,  and  to  give  cur- 
rency to  a  fabulous  and  fictitious  picture  of  the  progress 
and  action  of  the  Church."  *° 

Acton  was  so  horrified  at  the  idea  of  persecution  that  he 
was  quite  unable  to  endorse  any  effort  to  make  allowance 
for  the  spirit  of  the  times.  He  broke  with  Stubbs  on  one 
point:  Stubbs  gives  a  warning  not  to  exaggerate  when 
speaking  of  religious  persecutions : 

"They  cannot  be  properly  estimated  without  some  con- 
sideration of  the  value  set  upon  human  life  both  at  the 
period  in  which  they  occur  and  at  other  times.  I  am  told 
that  it  could  be  sho^vn  that  all  the  executions  for  religious 
causes  in  England,  by  all  sides  and  during  all  time,  are  not 
so  many  as  were  the  sentences  of  death  passed  in  one  year 
of  the  reign  of  George  III.  for  one  single  sort  of  crime,  the 
forging  of  bank-notes." "' 

From  this  and  other  comparisons  it  is  clear  we  are  mak- 
ing quite  too  much  of  the  element  of  religious  persecutions, 
that  is,  we  are  teaching  it  to  arouse  passions,  all  out  of  pro- 
portion to  other  circumstances  quite  as  repulsive  which  we 
let  pass.  With  all  he  has  said  of  the  participation  of  Popes 
and  ecclesiastics  as  accessory  after  the  fact.  Lord  Acton  as- 
sures us  the  chief  motive  of  the  massacre  was  not,  in  the 
first   place,    religious. 

Yon  Dollinger. 

The  greatest  of  Roman  Catholic  historians  was  Ignaz 
Von  Dollinger.  On  several  phases  of  the  Reformation  which 
American  teachers  are  called  upon  to  treat,  he  says : 

"On  one  side  are  ranged  the  whole  Western  Catholic 
Church,   the   whole   Greek   and   Russian   Church,    and   the 

"^  Same,  p.  13.  Also  Gasquet :  Lord  Acton  and  His  Circle,  1906.  p.  369 
and  before. 

°^  Same,  p.  471.  The  "index"  grew  from  a  local  effort  In  Asia  to  protect 
Christians  from  an  imposture  in  the  name  of  St.  Paul.  How  far  from  what 
it  is  now !  Putnam  :  The  Censorship  of  the  Church  of  Rome,  1906,  Vol.  I, 
pp.  1,  5.5,   56. 

"°  Stubbs :    Seventeen  Lectures,  p.   379. 


106  THE  HISTORIANS  AND  THE  REFORMATION 

greater  part  of  the  Anglican  Church;  all  these  adhere  to 
the  ancient  doctrine."  " 

"The  doctrine  of  papal  infallibility  did  not  make  its 
appearance  in  the  Western  Church  until  a  very  late  period, 
and  then  only  in  consequence  of  a  series  of  forgeries  and 
inventions."  *" 

"Of  late  years  Rome  has  had  much  urgent  business  with 

Spain,    and    of    what    nature    was    it?     .     .     .     Only    very 

^     ^.     T3  recently   .   .    .   the  Pope   .   .   .   delivered  an 

On  the  Papacy  ,  ,,--•••  i     i     i        t 

eulogy    on    the   Inquisition,    and    declared 

it  to  be  an  excellent,  beneficial,  and  genuine  ecclesiastical 

institution." "' 

The  Creeds  of  Popes  Pius  IV.  and  Pius  IX.  were  not 
drawn  up  before  the  Reformation  settlement  in  Eng- 
land.    Yon  Dollinger  speaks  with  decision : 

"I  am  now   in   my  eighty-first  year,   and  was   a  public 

teacher  of  theology  for  forty-seven  years,  during  which  long 

period   no    censure    ....     has   ever   reached   me    from 

ecclesiastical  dignitaries  either  at  home  or  abroad.     I  had 

never  taught  the  new  Articles  of  Faith  advanced  by  Pius  IX. 

and    his    Council.     In    my    youth    they    were    regarded    as 

r\    1  e  ^^•u^^•4.         theological  Opinions,  and  many  added  'ill- 

On  Infallibility        .  *=  ,         .*^.  '  i,      j-       r.   ir 

founded    opinions.     In   me,   who   for   half 

a    century   had   to   occupy   myself   daily   with   this    subject 

and  the  questions  affecting  it,  the  conviction  became  stronger 

and  stronger  that  these  doctrines  and  claims  were  not  only 

biblically,    traditionally,    and    historically    unfounded    and 

erroneous,  but  also  that  they  had  the  most  detrimental  effects 

on  the  Church,  the  State,  and  society."  ™ 

This  historian's  work  was  thus  recognized  by  his  Bishop : 

"Your  own  glorious  past  .  .  .  has  been  filled  with 
meritorious  deeds  on  behalf  of  Catholic  science."  " 

And  for  his  historical  writings,  this  Bishop  exposed  him 
to  these  penalties: 

"In  the  documents  sent  me  by  the  spiritual  authorities, 
notice  is  given  me  that  I  am  to  incur  all  the  consequences 
attached    to    the    ban    by    the    Canonical    Law.     Now    the 


«^  Von  Dollinger :    Lectures  on  the  Reunion  of  the  Churches,  1872,  p.  155. 
«' Von  Dollinger:   Declarations  and  Letters  on  the  Vatican  Decrees,  1869- 
1887.     Pub.   1891,  p.  4. 
•9  Same,  p.   176. 
'">  Same,  p.  131. 
"  Same,  p.  71. 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  107 

Canonical  Law  regards  excommunication,  not  only  as  a  sen- 
tence of  death  passed  on  the  life  of  the  soul,  but  it  also 

exposes  the  body  of  him  who  is  excom-     ^    .  ■    t- 

.      ,    T    .       ,^  1  1     •  c        f     On  his  Excommun- 

munieated  to   the  murderous  knile   oi  .      . 

any  zealot.  For  this  is  declared  by  the 
decretal  of  Pope  Urban  II.,  which  has  been  adopted  in  the 
General  Ecclesiastical  Book  of  Laws  and  Doctrines  (quota- 
tion from  the  same).  Cardinal  Turrecremata,  well  known  as 
the  most  eminent  advocate  of  infallibility,  has,  in  his  com- 
mentary on  this  decision  .  .  .  explained  it  ...  as 
follows :  'If  any  one  shall  out  of  true  zeal  put  a  man  to  death 
who  has  been  excommunicated,  nullam  meretur  poenitentiam, 
he  deserves  no  punishment.'  "  " 

At  the  Bonn  Reunion   Conference   in   1874,   Dr.   Dol- 
linger  said : 

"The  result  of  my  investigation  is  that  I  have  no  manner 
of  doubt  as  to  the  validity  of  the  episcopal  succession  in  the 
English  Church."  " 

Against  which  the  Roman  Catholic  authority  says : 

"The  claim  .  .  .  that  the  Anglican  Church  is  one 
and  continuous  with  the  ancient  Catholic  Church  of  the 
country,  and  is  an  integral  portion  of  the  Catholic  Church 
of  to-day"  is  "hopelessly  untenable  in  the  face  of  historical 
evidence."  " 

Where  doctors  disagree,  it  would  be  well  for  teachers  not 
to  try  to  decide. 

"  'Dr.  Dollinger,'  said  Manning,  'I  have  asked  to  be  in- 
troduced to  you  that  I  might  thank  you  for  having  made 
me  a  Catholic'  'I  bowed,'  said  Dollinger  ....  Man- 
ning went  on:  'Yes,  it  was  you  who  made  me  a  Catholic. 
For  I  was  brought  up  in  the  belief  that  history  could  not 
be  trusted  in  the  hands  of  Catholic  writers,  and  my  own 
reading,  I  am  bound  to  say,  confirmed  that  impression.  A 
book  of  yours  fell  into  my  hands.     I  read  it  and  found  that 

you  always  gave  the  facts  truly I  saw  that  one 

might  be  a  Catholic  and  yet  be  true  to  the  facts  of  history.' 


'2  Same,  p.  143.  The  Jesuit  Father  Tyrrell  was  also  excommunicated. 
He  held  views  antagonistic  to  Vaticanism  and  Ultramontanism,  as  Dol- 
linger and  Acton,  and  not  far  from  Duchesne.  Tyrrell  called  Dollinger 
the  "victim  of  an  intolerant  ecclesiastical  faction,  the  most  learned,  the 
most  loyal  Roman  Catholic  of  the  last  century  ;  one  who  elected  to  suffer 
the  extremest  injury  that  human  malice  could  inflict." — Medievalism,  A  Reply 
to  Cardinal  Mercier,  1908,  p.  88. 

"  Gore :  Roman  Catholic  Claims,  10th  ed.,  1906,  p.  148.  On  his  method 
of  investigation  see  above,  p.  51. 

'*  Catholic  Encyclopedia,  1908,  Vol.  I.,  p.  504. 


108  THE  HISTORIANS  AND  THE  REFORMATION 

'And  this  man,'  added  Dollinger,  with  one  of  his  humorous 
smiles,  'who  thanked  me  for  having  made  him  a  Catholic 
through  my  loyalty  to  historic  truth,  now  denounces  me 
because  I  will  not  accept  as  an  article  of  faith  what  I  know 
to  be  an  historic  falsehood.'  "  " 

The  antithesis  of  Dr.  Dollinger  was  Bishop  Hefele,  like- 
wise a  Roman  Catholic  historian  of  great  distinction. 

"On  10th  August,  1870,  he  had  sent  Dollinger  a  letter, 
in  which  he  declared  that  he  would  never  submit  to  the 
new  dogma  without  some  modifications  to  which  the  ma- 
jority at  the  Council  had  been  unwilling  to  agree,  and  that 
he  would  deny  the  validity  and  liberty  of  the  Council,  even 
if  the  Romans  should  suspend  and  excommunicate  him  and 
set  an  administrator  over  his  diocese.  On  14th  September 
he  wrote  again  to  Dollinger,  and  that  letter  says:  'To  ac- 
knowledge anything,  which  in  itself  is  not  true,  to  be  di- 
vinely revealed  is  a  thing  which  those  may  do  who  can;  I 
cannot  do  it.' 

"Bishop  Hefele,  of  Eottenburg,  the  former  Professor  of 
Church  History  at  Tiibingen,  was  not  so  pliable.  He  de- 
clared openly  that  he  did  not  believe  in  the  Pope's  infalli- 
bility, and  that  he  had  studied  Church  history  for  thirty 
years  without  finding  anything  which  implied  that  the  an- 
cient Church  had  believed  in  this  dogma  .  .  .  Militor 
.  .  .  .  remark  [ed]  that  Rome  would  soon  pull  the  hereti- 
cal hide  off  the  new  Bishop  of  Eottenburg  (p.  419).  But 
....  on  11th  March,  1871  ....  Hefele  tells 
Dollinger  that  he  will  scarcely  be  able  to  endure  the  position 
of  a  suspended  and  excommunicated  Bishop." 

The  result  was  a  simple  surrender  of  his  ideas  as  to  what 
was  true  in  history."  ISTotice  Hefele's  timid  admission, 
checked  by  a  groundless  conjecture,  and  put  side  by  side  with 
the  triumphant,  free  Catholicism  of  the  Anglican : 

"The  fact  that  the  summons  to  "One  is  inclined  to  marvel  that 

the     first     Ecumenical      Synod     pro-       the  Papalist  should  venture  to  name 
ceeded  from  the  Emperor  Constantine        Nicsea    at    all     .     .     .     No    one    in- 
the     Great,      cannot     be     disputed."        vited    Sylvester    of    Rome    to    decide 
However   the    Bishop   of   Rome    must       that  momentous  question." — Prof.  W. 
have   been   consulted   on   the    matter.       Bright    (Oxford    Univ.)  :     Waymarks 
Hefele  :    A  History  of  the  Christian       in  Church  History,  1894,  pp.  218  and 
Church,    1871,    Vol.     I,    p.     9.     And       219. 
compare  Puller  :  The  Primitive  Saints 
and  the  See  of  Rome,  1900,  pp.   137 
and  fol.,   477   and  fol. 


"  MacColl :  The  Reformation  Settlement  Examined  in  the  Light  of  His- 
tory and  Laic,  8th  Ed.,  1900.  On  the  character  which  we  might  expect  to 
find  in  MacColl  reporting  of  events,  Rt.  Hon.  G.  W.  E.  Russell  says  :  "He  is 
an  accomplished  theologian,  and  he  is  perhaps  the  most  expert  and  vigorous 


ROMAN  EXPRESSIONS  AND  THEIR  VALUE  109 

With  the  coming  of  the  dogma  of  18Y0  the  Roman 
Church  in  fact  lost  the  aid  of  her  most  accomplished  his- 
torians, who  could  not  cross  that  line  with  their  Church  and 
remain  true  to  historical  facts.  For  its  own  deadly  sins  the 
Papacy  has  been  partly  in  ruins  these  four  hundred  years. 
The  seven  sins  political  of  which  the  Roman  Church  stands 
guilty  in  the  court  of  history,  are  these: 

1.  Blessing  the  invasion  of  William  the  l^orman; 

2.  Annulling  Magna  Charta ; 

3.  Treatment  of  the  body  as  well  as  the  work  of  Wyclif ; 

4.  Precedents  leading  up  to  the  appeal  of  Henry  VIII. 
for  separation  from  his  queen  and  the  seven  years'  delay  in 
answering  the  appeal; 

5.  Thanksgiving  for  the  Massacre  of  St.  Bartholomew; 

6.  Blessing  the  Spanish  Armada,  preceded  by  the  Bull 
of  1570,  and  the  plot  for  the  Queen's  murder  in  1583 ; 

7.  Giving  America  to  Spain  and  Portugal. 

The  progress  of  the  world  up  to  to-day  is  due  to  the  fact 
that  the  power  of  the  Papacy  was  set  aside,  providentially, 
if  not  by  miracle.  The  relative  impotence  of  the  Roman 
Church  to-day  is  due  to  historic  events  which  checked  her 
will.  The  Armada  was  turned  from  England  and  the  ships 
of  Columbus  from  America.  Philip,  Prince  of  Spain  and 
soon  king,  married  Mary  Tudor,  who  died  childless.  So 
did  Francis,  Dauphin  of  France  and  soon  king,  who  married 
Mary  Stuart." 


pamphleteer  in  England."  His  "pamplets  .  .  .  have  rushed  into  huge 
circulation  and  swollen  to  the  dimensions  of  solid  treatises."  Mr.  Russell 
speaks  of  "his  inflexible  integrity,"  of  his  being  "trusted  alike  by  Lord  Salis- 
bury and  by  Mr.  Gladstone"  ;  of  his  having  "conducted  negotiations  of  great 
pith  and  moment ;  and  has  been  behind  the  scenes  of  some  historic  perform- 
ances, yet  he  has  never  made  an  enemy,  nor  betrayed  a  secret,  nor  lowered 
the  honor  of  his  sacred  calling."  (Collections  and  Recollections,  1898,  p. 
167.) 

'*  Nielsen :  The  History  of  the  Papacy  in  the  XIX.  Century,  by  Dr. 
Fredrick  Nielsen,  Bishop  of  Aalborg,  and  formerly  Professor  of  Ecclesiastical 
History  in  the  University  of  Copenhagen  ;  translated  under  the  direction  of 
Arthur  James  Mason,  D.D.,  Master  of  Pembroke  College,  Cambridge  ;  1908, 
Vol.  II.,  pp.  310  and  419.  Abbe  Gratry  called  the  Infallibility  decree  "this 
audacity  and  this  power  of  falsehood."  Cardinal  Newman  said  it  was  the 
work  of  "an  insolent  and  aggressive  faction."  Acton  called  it  "this  insane 
enterprise."     Gore  :    R.  G.  Claims,  p.  183  ;  Letters  of  Lord  Acton,  p.  54. 

"  Sir  J.  R.  Seeley :    The  Growth  of  British  Policy,  1895,  pp.  49  and  50. 


110  THE  HISTORIANS  AND  THE  REFORMATION 

So  in  England  the  Roman  Church  proper  came  as  an 
alien  and  without  a  shadow  of  English  succession  or  con- 
tinuity, as  a  new  denomination.  It  was  organized  by  setting 
up  a  new  episcopate  only  sixty  years  ago.  Pope  Pius  IX. 
(d.  1878)  was  the  founder  of  the  Roman  Catholic  succession 
of  Bishops  now  in  England."  "Erom  that  Michaelmas  Day, 
1850,  dates  the  [Roman]  Catholic  Church  in  England."'' 

There  are  hints  from  the  past  in  the  devoted  sons  of  the 
Roman  Church  as  to  what  may  yet  be,  what  must  be  as  the 
rank  and  file  of  priests  and  laity  become  more  attentive  to 
the  voice  of  history : 

"In  1682  ....  an  assembly  of  the  French  clergy 
adopted  the  Four  Articles  of  the  Gallican  Church.  These 
asserted:  1,  that  the  power  of  the  Pope  is  wholly  spiritual 
and  that  kings  cannot  be  deposed  by  him;  2,  that  Popes 
are  subject  to  the  decisions  of  General  Councils;  3,  the 
Popes  must  govern  according  to  the  accepted  laws  of  the 
Church,  and,  especially,  according  to  the  rights  of  the 
Gallican  Church;  and  4,  that  decisions  of  the  Popes  in 
matters  of  faith  have  only  a  temporary  force,  and  to  be- 
come permanently  binding  must  be  accepted  by  a  General 
Council." '' 

And: 

James  II.  based  his  plan  of  tolerance  on  the  fact  that 
"as  the  [Roman]  Church  did  not  pretend  to  be  infallible,  it 
would  be  unreasonable  to  force  her  dogmas  upon  his  sub- 
jects."" The  Roman  Catholics  of  England  sued  for  and  ob- 
tained political  privileges  on  the  statement,  "We  acknowledge 
no  infallibility  in  the  Pope."*'^ 

"  Collins :  The  Reformation  and  Its  Consequences,  p.  262.  He  proves 
this  statement  from  the  writings  of  Cardinals  Newman,  Manning,  and 
Vaughan,  and  of  Fathers  Humphrey,  S.  J.,  and  Breen,  O.S.B. 

"  E.   S.  Purcell  :    Life  of  Cardinal  Manning,  Vol.  2,  p.  773. 

*"  Professor  George  B.  Adams,  Yale :  Civilization  During  the  Middle 
Ages,  1894,  p.  410,  and  The  Cambridge  Modern  History,  Vol.  V.,  pp.  74-76. 

81  A.  Shield  and  Andrew  Lang  :    The  King  Over  the  Water,  1907,  p.  7. 

82  Allen:    The  Protestation  of  17S8,  pp.  28,  29,  32,  44   (pub.  1897). 


CHAPTER  XI. 

LUTHERAN,  PRESBYTERIAN,  AND  CONGREGATIONAL  EXPRESSIONS. 

In  this  chapter  we  take  up  first  a  few  typical  German 
names. 

1.  Felix  Makower,  Barrister  of  Berlin:  "It  is  fre- 
quently assumed  that  the  present  established  church  is  iden- 
tical with  the  pre-reformation  Church  of  England."  This 
the  author  denies.  He  would  like  to  see  the  English  Church 
recognize  Lutheran  and  other  ordained  or  unordained  min- 
istries/ but  the  ordinal  of  the  Prayer  Book  is  against  him. 
His  plea  only  proves  that  law  and  opinion  in  the  Church  of 
England  are  in  favor  of  continuity  and  against  the  position 
which  he  takes  as  above. 

2.  Ploetz,  "well  known  in  Germany  as  a  veteran  teacher, 
the  author  of  a  number  of  educational  works  bearing  a  high 
reputation":  "1563.  Completion  of  the  establishment  of 
the  Anglican  [Church  of  England,  Episcopal  Church] 
Protestant  dogmas,  with  retention  of  the  Catholic  hierarchy 
and  partially  of  the  cult."* 

3.  Kurtz  gives  little  on  the  English  movements.  You 
get  one  non-committal  sentence  under  Elizabeth :  "1571  .  .  . 
brings  to  a  close  the  first  stage  in  the  history  of  the  English 
Reformation — the  setting  up  by  law  of  the  Anglican  State 


*  Makower :  Constitutional  History  of  the  Church  of  England.  Trans- 
lated from  the  German,  1895,  3.  17.  1.  2,  pp.  177  and  174,  and  following. 
So  Hausser :  The  Period  of  the  Reformation,  1873  (Am.  Tract  Society),  pp. 
163,  561,  566,  577. 

'  Ploetz :  Epitome  of  Universal  History,  Translated  and  edited  by  Wm. 
H.  Tillinghast,  2d  Ed.,  1884,  and  8th  Ed.,  p.  338  ;  Introduction,  p.  ix. 


112  THE  HISTORIANS  AND  THE  REFORMATION 

Church  with  episcopal  constitution,  with  apostolical  succes- 
sion under  royal  supremacy,  as  the  Established  Church."' 

4.  Seebohm  sees  the  eastern  limit  of  Papal  headship. 
He  says:  "Western  Christendom  was  united  under  one 
ecclesiastical  system  ...  of  which  Rome  was  the 
capital."  But  he  overlooks  the  limit  on  the  papal  power 
which  we  find  dra^vn  by  antiquity.  "The  revolt  of  England" 
was  a  "transferring  to  the  Crown  the  ecclesiastical  jurisdic- 
tion hitherto  exercised  by  the  Pope  in  England."  The  word 
in  this  passage  which  is  inexact  is  "hitherto."  And  just  this 
exactness  of  words  is  essential  to  a  correct  working  out  of  the 
results  of  this  period  of  history ;  in  fact  history  without  this 
care  is  no  history.  In  another  phrase  we  get  the  benefit  of 
all  the  misunderstandings  which  are  bound  to  come  as  the 
result  of  an  inexact  application  of  the  word  doctrine :  "Poli- 
tical change  came  first,  and  the  change  in  doctrine  and  mode 
of  worship  long  afterwards."  I  will  give  a  few  more  ex- 
tracts without  comment. 

"Mary  restored  the  Catholic  faith  in  England."  Under 
"the  Protestant  Queen  Elizabeth,  the  revolt  of  England  from 
Rome  became  once  for  all  an  established  fact.  Thenceforth, 
both  in  politics  and  in  doctrine,  England  was  a  Protestant 
state." 

"It  is  now  generally  called  the  'Eoman  Catholic  Church,' 
to  distinguish  it  from  the  'Catholic'  Church  of  the  Middle 
Ages  from  which  it,  and  so  many  other  Churches,  have 
sprung." 

He  also  speaks  of  "the  English  Protestant  Church."  * 
I  have  mentioned  Gasquet's  criticism  of  Seebohm   (on 
page  83). 

5.  Rev.  Thomas  M.  Lindsay,  D.D.,  LL.D.,  Principal  of 
the  United  Eree  Church  College,  Glasgow,  says : 

"The  Church  and  people  of  England  broke  away  from 
the  medi«3val  and  papal  ecclesiastical  system  in  a  manner 
so  exceptional,  that  the  rupture  had  not  very  much  in 
common  with  the  contemporary  movements  in  France  and 
Germany.  Henry  VIII.  destroyed  the  papal  supremacy, 
spiritual  and  temporal,  within  the  land  which  he  governed; 


'Kurtz:    CUurch  History <  in  The  Foreign  Biblical  Library;  Vol.  2,  pp. 
316,   317. 

*  Seebohm  :    The  Protestant  Reformation,  1874,  pp.  8,  172,  196,  214,  226. 


PROTESTANT  EXPRESSIONS  113 

lie  cut  the  bands  which  united  the  Church  of  England  with 
the  great  Western  Church  ruled  over  by  the  Bishop  of  Rome. 
.  .  ,  .  It  would  be  a  mistake  to  think  that  Henry's 
eagerness  to  be  divorced  accounts  for  the  English  Ref- 
ormation." 

"Cardinal  Campeggio  actually  suggested  that  the  Princess 

Mary    should    be    married    to    her    half    brother 

Cardinal  Wolsey  adopted  his  master's  plans  for  a  declara- 
tion that  the  marriage  with  Catharine  had  been  no  marriage 
at  all."  "The  interests  of  morality  were  so  little  in  his 
(the  Pope's)  mind,  that  Clement  proposed  to  Henry  more 
than  once  that  the  king  take  a  second  wife  without  going 
through  the  formality  of  having  his  first  marriage  declared 
null  and  void."  The  Acts  of  1534  "completed  the  separation 
of  the  Church  and  people  of  England  from  the  See  of  Rome." 
The  Second  Prayer  Book  of  Edward  VL  "deserved  spe- 
cial notice,  because,  although  some  important  changes  were 
made,  it  is  largely  reproduced  in  the  Book  of  Common 
Prayer,  which  is  at  present  used  in  the  Church  of  England." 
This  author  does  speak  of  the  Articles  as  a  creed,  but,  on 
the  other  hand,  speaks  of  the  Creeds  as  the  Apostles', 
Nicene,  and  Athanasian — which  is  quite  a  different  matter. 
Under  Elizabeth  in  1559  the  question  is  debated,  not  whether 
there  is  a  Mass ;  nor  whether  the  Communion  is  a  Mass ;  but 
"whether  the  Mass  is  a  propitiatory  Sacrifice."  The  author 
is  at  pains  to  make  clear  that  the  phrase  which  he  constantly 
quotes,  viz.,  "alteration  of  religion,"  means  the  settlement 
of  details  outside  the  Creed,  mainly  ceremonial.  His  own 
phrase  is  "settlement  of  religion."  He  speaks  of  the  Eng- 
lish Roman  Catholics,  and  says,  "The  unreformed  papacy 
was  the  running  sore  of  Europe."  ^ 
Other  works  used  in  divinity  schools  will  be  quoted  on 
pages  130-135,  247,  248. 

Ministerial  education  bears  a  close  relationship  to  pub- 
lic opinion  and  to  the  work  done  in  schools.  We  will  here 
take  up  two  books  from  the  Presbyterian  seminaries. 

1.  The  Kev.  Andrew  C.  Zenos,  D.D.,  Professor  of  Bibli- 
cal Theology  in  the  McCormick  Theological  Seminary,  Chi- 
cago, places  the  "Eise  of  the  Catholic  Church"  at  A.D.  170, 
which  is  a  date  too  early  for  the  distinctive  features  of  the 
Eoman  Church,  and  too  late  for  the  Catholic  Church.     He 

6  Lindsay :  A  History  of  the  Reformation,  1907 ;  Vol.  2,  Bk.  4,  Chap.  1, 
pp.  315,  316,  323,  324,  331  ;  Bk.  4,  Chap.  2,  p.  361 ;  Bk.  4,  Chap.  4,  p.  389  ; 
Bk.  6,  Chap.  1,  pp.  484  and  485. 


114  THE  HISTORIANS  AND  THE  REFORMATION 

says  that  the  Thirty-nine  Articles  have  constituted  the  Angli- 
can Creed.  Its  treatment  of  the  English  Reformation  is  too 
brief  to  be  of  value."  This  book  has  marks  of  authority,  and 
is  in  all  probability  the  manual  from  which  a  large  number 
of  living  Presbyterian  ministers  were  instructed. 

2.    Rev.  Dr.   Newman  Smyth  of  'New  Haven  recently 
said,  in  a  book  which  has  attracted  a  great  deal  of  attention : 
"In  the  main,  the   distinctive  work   of   Protestants   as 
Protestants  has  been  done."    ....     "The  ideal  of  one 
organic  Church  gone  out  from  the  firmament  of  their  faith, 
they  will  follow  some  flickering  expedients  of  fraternal  con- 
ventions, or  courtesies  of  limited  exchange   of  ministerial 
functions  and  friendly  greetings  on  neutral  platforms,  and 
other  such  manifestations  of  mutual  respect  and  occasional 
charity."     ....     "This  is  the  now  evident  consequence 
of  a  divided  Christianity — it  is  a  weak  Christianity."    .    .    . 
"Take  to  heart  the  sin,  not  of  original  schism,  but  of  con- 
tinued   schism."     ....     "It    is    a    question    whether    a 
present  schism  may  not  be  wrong  although  a  past  schism 
may  have  been  right — how  long  a  schism  can  be  continued 
without  unreason  and  sin — whether  a  separation  which  for- 
merly was  necessary  may  not  have  left  an  inherited  temper 
of  schism — as  a  menace  to  the  religious  hope  of  the  world." 
.     .     .     .     "If  Papacy  is  a  sin  against  the  holy  spirit  of  lib- 
erty, equally  an  absolute  independency  is  a  sin  against  the 
holy   spirit   of   communion."    ....     "Episcopacy   holds 
the  key  to  the  door  through  which  other  Churches  may  be 
invited  to  enter  with  a  Catholicism  large  enough  to  hold 
them  all." 
Dr.    Smyth's    argument    is    that    Congregational    union 
with  the   Church   of   England   or  the   daughter   American 
Church  would  heal  the  schism  or  break  with   Catholicity 
which  now  characterizes  Congregationalism,  and  bestow  upon 
the  Congregationalists  a  Catholicity  which  they  need  and 
which  the  English  Church  and  American,  by  virtue  of  tra- 
dition and  position,  have  retained.     The  whole  argument  is 
based  on  the  admitted   Catholicity  and  continuity  of  the 
English  Church.' 


"  Zenos :  Compendium  of  Church  History,  with  an  Introduction  by  the 
Rev.  John  Dewitt,  D.D.,  LL.D.,  Professor  of  Church  History  in  Princeton 
Theological  Seminary.  The  copyright  is  owned  by  the  Trustees  of  the  Pres- 
byterian Board  of  Publication  &  Sabbath  School  Work  ;  pp.   10,  41,  and  238. 

'  Smyth  :  Passing  Protestantism  and  Coming  Catholicism,  1908,  pp.  10, 
24,  25,  29,  30,  31,  161,  162. 


CHAPTER  XII. 

SOME  AMERICAN   HOME  AND   LIBRARY   WORKS. 

A.  L.  A.  Catalogue — Former  President  Roosevelt — Journalism — Da. 
John  Lord's  Beacon  Lights — Ridpath's  History  of  the  World — 
Lee's  Source  Book — Larned's  History  for  Ready  Reference — Cyclo- 
pedia OF  Religious  Knowledge — The  Century  Dictionaby — Cyclo- 
pedia OF  Classified  Dates — McClintock  and  Strong  Cyclopedia — 
Twentieth  Century  Encyclopedia — The  Century  Book  of  Facts — The 
Standard  Dictionary  of  Facts — Some  Test  Questions — Concise  Dic- 
tionary op  Religious  Knowledge — The  New  Schaff-Hebzog. 

One  present  difficulty  in  getting  good  authorities  before 
teachers  and  readers  will  become  evident  from  the  following 
circumstances.  The  United  States  government  in  1904  is- 
sued a  "Catalog"  of  8,000  books  selected  for  their  suitability 
for  public  libraries.     This  list  involved  a  band  of  experts 

in  enormous  labor  and  reached  its  present 

X  1        x,        ,  X       •  £         T  AGovernment 

lorm  only  alter  twenty-six  years  oi  prelim-         p    u  i  • 

inaries.  It  is  published  by  the  Library  of 
Congress,  now  practically  the  one  great  national  library ;  it 
was  prepared  by  the  New  York  State  Library  and  the  Li- 
brary of  Congress  under  the  auspices  of  the  American  Li- 
brary Association  Publication  Board;  was  edited  by  Melvil 
Dewey,  formerly  director  of  ISTew  York  State  Library,  as- 
sisted by  May  Seymour,  Education  Librarian  of  IsTew  York 
State,  and  Mrs.  H.  L.  Elmendorf,  Special  Bibliographer, 
Buffalo  Public  Library.  The  wide  purposes  intended  to  be 
served  by  this  volume  of  nearly  500  pages  can  be  gathered 
from  the  six  great  objects  stated  in  the  editorial  preface, 
and  by  the  fact  that  free  copies  were  sent  to  all  the  free 
libraries  of  the  country,  while  extra  copies  can  be  bought  for 
the  very  low  price  of  25  and  50  cents.  There  is  every  reason 
to  think  that  this  is  one  of  the  most  important  and  influential 


116  THE  HISTORIANS  AND  THE  REFORMATION 

bibliographical  publications  obtainable,  and  that  it  is  des- 
tined to  win  even -a  more  powerful  place  for  reference  and 
for  purchasing  purposes. 

With  the  preliminary  remark  that  the  list  on  religion 
might  be  improved  by  expansion  and  even  more  in  balance, 
which  is  more  important,  let  me  call  attention  to  this : 

"Protestant  Episcopal  Church,  Carpenter,  W.  B.  hp.  of 

Ripon.     Popular   history  of   the    Church   of   England,    etc. 

"Tiffany,  C. :  History  of  the  Protestant  Episcopal  Church 
in  the  United  States.^ 

ISTow  the  Bishop  of  Ripon's  book  is  certainly  readable, 
and  attractively  made  up.  But  we  should  expect  to  find 
upon  the  list  the  brilliant  and  unique  Introduction  to  the 
History  of  the  Church  of  England,  by  the  late  Henry  O. 
Wakeman.  The  heading  is  certainly  wrong ;  an  Englishman 
would  not  be  likely  to  look  for  the  English  Church  under 
the  name  Protestant  Episcopal.  As  to  American  history,  it 
certainly  was  an  enormous  if  not  undeserved  compliment  to 
include  Dr.  Tiffany's  book,  to  the  exclusion  of  such  a  charm- 
ing sketch  as  Dr.  McConnell's  and  the  full  and  accurate 
array  of  facts  in  Bishop  Coleman's  history. 

Passing  from  the  Library  of  Congress  to  the  White 
House  and  one  whose  name  was  associated  with  it  for  nearly 
eight  years,  Theodore  Roosevelt  says  that 

„^      ^       „  ,     "The  course  of  the  Reformation  in  Eng- 

Theodore  Roosevelt    ,         ,     ^  •  i  i      t-i         .   /•         j.i,  x 

land  had  been  widely  different  irom  that 

which  it  had  followed  in  other  European  countries." 

Here  is  the  warning  needed  by  teachers,  in  treating  this 
subject;  though  Theodore  Roosevelt  himself  could  have  done 
better  than  defining  the  difference  as  if  it  merely  involved 
the  wishes  of  Henry  VIII.,  or  making  the  mitigated  revo- 
lution in  England  a  "revolt"  against  "the  ancient  Church." 
And  "What  Henry  VIII.  strove  to  do  with  the  Anglican 
Church  is  what  has  actually  been  done  by  the  Czars  with  the 
Orthodox  Church  in  Russia."  This  illuminating  parallel 
has  been  too  often  passed  over  by  historians,  as  we  shall 
notice  from  time  to  time,  with  a  resulting  inability  on  the 


1  A.  L.  A.  Catalog,  p.  73,  Section  283. 


SOME  AMERICAN  HOME  AND  LIBRARY  WORKS  117 

part  of  pupils  to  grasp  the  Reformation  motive  and  attitude 

of  tlie  English  Church/ 

In  modern  days  it  is  not  a  far  cry  from  the  White  House 

to  the  press,  which  at  once  forms  and  expresses  popular 

opinion.     A   large   number  of  American     ^  , 

1         -1  •  f      Other     American 

newspapers  are  subscribers  to  a  series  oi       writers 

articles  dealing  chiefly  with  the  per- 
sonal affairs  of  conspicuous  Europeans.  These  articles  ap- 
pear in  perhaps  every  large  center  of  population,  in  some 
places  daily.  We  can  make  no  mistake  in  assuming  for 
these  articles  an  enormous  circulation.  Recently  this  para- 
graph appeared : 

It  was  Cardinal  Campeggio's 

"refusal  to  defer  to  the  Bluebeard  monarch's  wishes  in 
the  matter  that  precipitated  the  quarrel  between  that  ruler 
and  the  papacy  which  culminated  in  the  separation  from 
Rome  and  in  the  establishment  of  the  Church  of  England."  * 

We  may  recall  Stubbs'  feeling  that  "unsound  and 
sensational"  writings,  "which  pretend  to  the  character  of 
history,  are  too  often  welcomed  quite  as  heartily"  as  the 
sound  ones.*  We  may  wait  in  patience  for  the  crowd  to 
hustle  by,  till  at  last  we  can  reach  the  select  society  of  those 
who  know.  Meanwhile,  however,  there  is  Dr.  John  Lokd^s 
book,  which  we  should  scarcely  notice  except  for  the  vast 
advertising  done  in  its  behalf  and  the  amazing  number  of 
American  homes  in  which  it  is  to  be  found.  Lord  gives  a 
small  group  of  authorities,  but  he  seems  to  follow  Froude 
and  Macaulay.  The  latter  he  eulogizes  in  a  paragraph  which 
stands  not  alone  as  a  specimen  of  his  kind  of  eloquence. 
In  the  midst  of  a  very  serious  task  we  may  pause  to  take  a 
little  amusement  and  read  the  passage : 

"But  here  I  must  be  brief.  I  tread  on  familiar  ground, 
made  familiar  by  all  our  literature,  especially  by  the  most 
brilliant  writer  of  modern  times,  though  not  the  greatest 
philosopher;  I  mean  that  great  artist  and  word-painter, 
Macaulay,  whose  chief  excellence  is  in  making  clear  and  in- 
teresting and  vivid,  by  a  word  of  illustration  and  practical 

2  Roosevelt :    Oliver  Cromwell,  1900,  pp.  7  and  9. 

'  "The  Marquise  de  Fontenoy,"  in  The  Boston  Advertiser,  15  Aug.,  1908, 
copyriglited  by  ttie  Brentwood  Co. 

*  Stubbs  :    Seventeen  Lectures,  p.  58. 


118  THE  HISTORIANS  AND  THE  REFORMATION 

good  sense  and  marvellous  erudition,  what  was  obvious  to 
his  own  objective  mind,  and  obvious  also  to  most  other  en- 
lightened people  not  much  interested  in  metaphysical  dis- 
quisitions." It  is  perhaps  just  as  well  that  Dr.  Lord  adds 
another  name  to  the  rival  reputed  founders  of  the  English 
Church.  "Thomas  Cranmer  framed  the  creed  that  finally 
was  known  as  the  Thirty-nine  Articles,  and  was  the  true 
founder  of  the  English  Church,  as  that  Church  has  existed 
for  more  than  three  centuries,"  etc." 

Historians  who  fall  into  the  recurring  inaccuracy  of  con- 
fusing Creed  and  Articles  might  well  read  a  lesson  in  the 
exact  language  of  a  less  pretentious  historian: 

"Our  Thirty-nine  Articles  of  Religion  were  drawn  up 
by  Cranmer  and  revised  by  Archbishop  Parker  in  Queen 
Elizabeth's  reign,  but  they  are  not  intended  as  Articles  of 
Faith,  but  are  rather  explanations  and  safeguards  to  the 
Faith  as  set  forth  in  the  Creeds."  ° 

Like  Lord's  book,  conspicuous  through  advertising,  and 
one  grade  better  in  style,  is  that  of  John  Clark  Ridpath^ 
LL.D.,  Professor  of  History  in  DePauw  University.  This 
book  is  singular  in  ignoring  both  the  continuity  and  the  re- 
form of  the  Church  of  England,  on  their  good  sides.  The 
evil  sides  of  both  appear  to  be  asserted  by  this  writer ;  the  de- 
struction of  the  Church's  Catholicity  and  the  retention  of  all 
the  evils  and  abuses. 

"So  far  as  the  religious  history  of  England  is  concerned, 

the  great  fact  belonging  to  the  reign  of  Henry  VIII.  was 

the  rupture  with  Rome  and  the  consequent  establishment  of 

the  English  Church.     It  will  readily  be  per- 

.        ,,,  .      '      ceived  that  the  so-called  Reformation  in  Eng- 

ic3.n  Writers 

land  consisted  chiefly  in  the  organic  separa- 
tion from  mother  Church."  "The  New  Church  in  Germany  was 
a  great  improvement  on  Romanism;  but  in  England  it  would 
have  required  a  microscope  to  discover  even  the  premonitory 
symptoms  of  a  true  reform."' 

I  will  give  a  couple  of  extracts  from  one  of  a  long 
series  of  volumes  called  Makers  of  History  showing  how 
entirely  too  deep  the  Reformation  movement  in  England 


^  Lord  :  Beacon  Lights  of  History,  18S7,  Volume  on  the  Renaissance  and 
Reformation,  p.   269. 

*  Mrs.  Charles  H.  Smith  :  Outlines  of  Church  History,  Pub.  E.  S.  Gor- 
ham. 

'  Ridpath :    History  of   the   World. 


SOME  AMERICAN  HOME  AND  LIBRARY  WORKS  119 

was  for  this  author;  yet  his  publishers  have  got  him  to  the 
shelves  of  a  large  number  of  libraries: 

"The  Church  in  England  is  very  different  from  anything 
that  exists  under  the  same  name  in  this  country."  The 
curious  thing  about  this  sage  remark  is  that  there  is  nothing 
existing  in  this  country  under  the  same  name.  The  great 
difference  he  then  proceeds  to  describe  as  consisting  in  the 
manner  of  appointment  of  the  clergy  to  their  charges.  He 
says  that  in  this  country  power  in  the  Church  goes  from 
below  upward,  and  that  this  makes  it  "diametrically  oppo- 
site" to  the  Church  of  England  "in  spirit  and  power."  This 
language  displays  an  entire  absence  of  any  grasp  of  either 
of  the  institutions  which  he  undertakes  to  compare.  "Laud," 
he  says,  "urged  calling  ministers  priests." 

And  Henry  "abandoned  the  Catholic  faith,  and  estab- 
lished an  independent  Protestant  Church  in  England.  The 
Catholics  reproached  us,  and  it  must  be  confessed  with 
some  justice,  with  the  ignominiousness  of  its  origin."  * 

Doubtless  we  could  find  a  great  many  books  which,  by 
reason  of  such  statements,  are  a  real  reproach  to  American 
scholarship.  One  more  will  here  suffice.  A  'New  York 
woman  in  an  attractive  and  widely-circulated  volume  ven- 
tures into  the  field  of  English  Reformation  history  far 
enough  to  say,  "the  Catholic  priest  eventually  became  the 
Protestant  clergyman."*  The  double  distinction  between 
Catholic  and  Protestant,  priest  and  clergyman,  is  enough  to 
satisfy  the  most  exacting  prejudices  as  to  what  ought  to  be. 
The  difficulty  is  that  facts  are  against  it.  Possibly  a  love  of 
architecture  might  draw  this  New  York  woman  some  day 
into  one  or  two  ISTew  York  churches  which  are  not  devoid 
of  beauty  or  historical  associations,  as  far  as  our  own  country 
goes.  One  would  think  naturally  in  this  connection  of  old 
Trinity,  St.  Paul's,  and  Grace  Church.  There  are  others 
up-town.  In  the  daily  services  Mrs.  Van  Rensselaer  would 
hear  the  people  confess  their  belief  in  the  Catholic  Church, 
taking  the  opposite  side  of  the  division  of  Catholic  and 
Protestant,  the  side  opposite  to  the  one  on  which  she  had 
placed  them.    Possibly,  too,  some  of  her  friends  may  possess 


8  Abbott :    Makers  of  History,  Vol.  XVI.,  Chap.  6,  pp.  131,  189,  and  18. 
■  Mrs.  Schuyler  Van  Rensselaer :    Handbook  of  English  Cathedrals,  1903, 
p.  6. 


120  THE  HISTORIANS  AND  THE  REFORMATION 

a  copy  of  the  book  of  Common  Prayer,  in  which  she  might 
like  to  search  for  the  word  clergyman,  only  to  find  priest. 
This  is  but  one  example  of  several  classes  of  American 
writers  who,  with  unhalting  assurance,  boldly  place  their  own 
notions  directly  in  contradiction  to  formal,  official,  and  avail- 
able documentary  evidence.  Is  there  not  just  cause  of  com- 
plaint in  such  a  case  ? 

It  would  be  impossible  to  tell  how  many  young  Ameri- 
cans have  received  their  history  from  the  books  of  Rev.  John 
F.  HuEST^  whom  the  Methodists  honored  with  the  office  of 
Bishop.  His  histories,  I  believe,  have  formed  a  part  of 
the  Chautauqua  courses  for  upwards  of  seventeen  years. 
Bishop  Hurst  speaks  of 

"The  new  Church  of  England,"  of  "the  new  Protestant 

Church   which   Henry   VIII.    would   give   to   England,"    of 

,  "the    Church    of    England    as    organized    by 

Henry  VIII.,"  of  "the  people  divided  into  two 

great  bodies — the  new  Protestant  Church  of  England  and  the 

old  Roman  Catholic  Church."  " 

Another  Chautauqua  book,  in  the  Heading  Circle  Series, 
is  by  James  Richakd  Joy.  The  index  shows  the  Church  of 
England  from  the  first.  Green  is  quoted  as  making  Theo- 
dore of  Tarsus  "founder  of  the  Church  of  England."  Men- 
tion is  made  of  Bede's  Latin  History  of  the  English  Church. 
Under  William,  "the  trenches  were  dug  for  the  foundations 
of  an  English  national  church  free  from  Papal  domination." 
Under  Henry  VIII.,  "the  separation  of  the  Church  of  Eng- 
land from  the  Church  of  Rome."  Mary  "restored  Papal 
authority  in  the  English  Church,"  Under  Edward  VI.,  he 
gets  from  Hallam  his  information  that  "the  real  presence  of 
the  Body  and  Blood  in  the  bread  and  wine  of  the  communion 
table  was  explicitly  denied.""  The  whole  expression  is 
atrocious.  From  this  point  onwards  he  is  confused  about 
Catholics.  But,  from  the  views  cited,  it  is  evident  in  the 
Chautauqua  course  that  Joy  is  not  of  the  school  of  Hurst. 


"Hurst :  Short  History  of  the  Christian  Church,  1893,  pp.  293-307. 
p.  6. 

"  Joy :    Tiventy  Centuries  of  English  History.  1898,  pp.  49,  51,  76,  170, 
186. 


SOME  AMERICAN  HOME  AND  LIBRARY  WORKS  121 

Another  book  by  Joy  in  the  same  course  takes  the  same 
line:  Augustine  was  the  head  of  the  Church  of  England. 
Often  before  the  Reformation  he  speaks  of  the  English 
Church  and  the  Church  of  England." 

Macaulay's  theory  has  been  effectively  spread  in  this 
country  by  Mr.  Lakned.  Like  nearly  all  the  books  of  the 
present  section,  Mr.  Larned's  is  a  book  of  enormous  circula- 
tion, and  as  far  as  public  libraries  are  concerned  it  is  found 
practically  everywhere.  As  an  indexed  series  of  extracts 
various  writers  are  allowed  to  speak  for  themselves,  but  the 
headings  indicate  quite  plainly  the  author's  bent.  The  book 
is  a  sort  of  shredded  history,  and  like  other  shredded  articles, 
it  goes  into  a  great  many  homes,  is  very  handy,  and  if  taken 
without  discrimination  is  liable  to  produce  distress.  The 
whole  thing  is  index.  And  we  learn  that  "Christianity" 
early  appears  in  England,  but  the  Church  of  England  had 
its  "Genesis"  at  the  Reformation.  Also  at  the  Reformation, 
the  Church  of  England  had  its  "origin"  and  "establishment," 
1527-1534.  It  is  quite  noticeable  that  in  the  volume  on 
"Recent  History,"  a  title  is  assigned  to  the  Epworth  League, 
another  to  Christian  Endeavor,  but  none  to  the  P.  E.  Church 
or  the  Episcopal  Church,  and  there  is  a  slight  note  under 
"Church  of  England"  in  which  oddly  enough  the  reader  is 
referred  to  the  heading  "Papacy."  Under  1306-1393  we 
find  "Resistance  to  Papal  Encroachment,"  which  lets  in 
some  light."  Mr.  Larned  tells  me  that  he  is  not  conscious  of 
any  injustice  in  an  ecclesiastical  way  and  had  no  such  in- 
tent, and  is  perfectly  willing  to  make  a  substitution  of  the 
word  "Reformation"  for  origin  and  genesis. 

Guy  Carleton  Lee^  Ph.D.,  of  Johns  Hopkins  Univer- 
sity, says: 

"The  struggle  between  Henry  VIII.  and  the  Pope  on 
the  question  of  divorce  caused  the  king  to  assume  the  head- 
ship of  the  Catholic  Church  in  England  and  to  take  that 
Church  from  papal  control"  (1531;.  (1533)  "The  following 
Act  was  a  further  severance  of  the  Church  of  England  from 
the  domination  of  the  See  of  Rome." 

"  Joy :    Outline  History  of  England,  1890-1891,  p.  50,  etc. 
"  Larned :    History   for  Ready  Reference,   1901,   Vol.   2,   pp.    810,   856 ; 
Vol  1,  p.  481. 


122  THE  HISTORIANS  AND  THE  REFORMATION 

Of  Hooker  he  says:     "No  man  stands  as  prominently  as 
T,  r  R     k  *^®    exponent    of    the    doctrine    of    the 

Church  of  England  as  does  this  divine"; 
and  he  shows  that  Hooker  says  (1553-1600),  "To  make  new 
articles  of  faith  and  doctrine  no  man  thinketh  it  lawful; 
new  laws  of  government,  what  commonwealth  or  Church  is 
there  which  maketh  not  either  at  one  time  or  another  ?" 

Of  Wyclif  and  the  Lollards: 

"In  the  fourteenth  century  hegan  a  resistless  movement 
against  the  Catholic  Church.  This  movement  was  in  the 
sixteenth  century  and  ended  in  the  establishment  of  Prot- 
estantism in  England."  ^* 

Of  the  Act  31,  Henry  VIIL,  chapter  XIV.,  1539,  he 


"No  single  document  so  well  illustrates  the  attitude  of 
Henry  VIIL  to  the  Catholic  Church  as  does  the  'Act  Abolish- 
ing Diversity  in  Opinions.'     In  this  enactment  we  find  no 

departure  from  the  tenets   of  the  ancient  faith 

Henry  VIIL  was  not  a  Protestant  as  to  any  doctrine  except 
that  of  papal  supremacy." 

"The  close  of  the  reign  of  Henry  VIIL  was  marked  by  a 
decided  movement  toward  Protestantism.  The  influence  of 
Cranmer  and  Cromwell  was  thrown  against  the  fundamental 
doctrines  of  the  Catholic  Church."  These  terms  are  objec- 
tionable, particularly  "fundamental."  They  show  that  Lee 
has  written  up  England  along  German  lines  rather  than 
English.  He  speaks  of  the  "sudden  overthrow  of  Catholi- 
cism"; of  "the  stringent  acts  against  all  practices  that  re- 
called the  doctrines  of  the  Catholic  Church." 

"The  student  should  not  lose  sight  of  the  fact  that 
for  a  thousand  years  after  the  coming  of  the  Anglo-Saxons, 
as  for  centuries  before,  the  Church  of  Rome  was  the  Church 
in  England.  Eollowing  the  establishment  of  the  Church  of 
England  in  the  reign  of  Henry  VIIL,  a  variety  of  sects  con- 
tended with  the  State  Church  for  place  and  power."  " 

Pbofessok  Beaed  of  Columbia  in  opening  this  subject 
follows  the  lead  of  Green :  "The  Church  of  England,  as  we 
know  it  to-day,  is  the  work,  so  far  as  its  outer  form  is  con- 
cerned, of  Theodore  of  Tarsus."  He  takes  his  extracts  from 
Stubbs  for  the  Papacy,  its  development  and  its  assumption 
of  the  work  of  appointing  Bishops,  etc.     He  uses  the  title 


"  Lee :    Source  Book  of  English  History,  1900,  Chap.  XV.,  pp.  234,  236, 
300,  301,  and  209. 

"  Lee :    Source  Book,  pp.  267,  273,  277,  and  438. 


SOME  AMERICAN  HOME  AND  LIBRARY  WORKS  123 

"Separation  of  ttje  English  Church  from  Koman  Authority." 
His  reprints  give  Dixon's  account  as  temperate  and  scholarly, 
on  Parliament  and  the  breach  with  Rome.  He  cites  Gaird- 
ner  on  the  subsequent  events ;  and  from  Elizabeth  he  takes 
Dixon's  narrativje."  This  is  a  notable  and  late  return,  by 
American  scholarship,  to  the  conservative  English  treatment 
wherein  continuity  is  assumed. 

Thomas  Wentworth  Higginson  uses  much  more  mod- 
erate expressions  than  the  new  line  of  school  historians.  He 
speaks  of  influences  which  "soon  made  the  English  National 
Church  a  part  of  the  Roman  Catholic  Church."  He  says 
that  Elizabeth  "was  determined  that  the  Church  of  England 
should  be  separated  from  the  Roman  Catholic  Church."" 
"Wolsey  began  reforms  in  the  Church  of  England"  because 
"he  wished  to  save  the  Church  by  reforming  it  from  the 
inside." 

Encyclopedias^  Dictionaries;,  and  Compilations. 

I  will  give  extracts  from  a  few  other  widely  used  library 
reference  books: 


"The  Reformed  Church  of  England  has  come  down  to 
us — not  a  new  Church,  but  merely  purged  from  distinctively 
Eomish  doctrine  and  freed  from  papal  oppression.  .  .  . 
Unbroken  ties  of  holy  orders,  the  preservation  of  the  ancient 
doctrines,  organization,  and  traditions  of  the  Church,  a 
Prayer  Book  compiled  almost  entirely  of  pre-Reformation 
material,  prove  the  present  Reformed  Church  of  England 
to  be  one  and  the  same  with  the  Church  of  Christ  that  had 
existed  in  this  land  from  the  earliest  times."  '^ 


"Anglican  Church:  The  Church  of  England  especially 
as  maintaining  a  Catholic  character  independent  of  the 
Pope;  usually  applied,  therefore,  to  the  Church  of  England 
since  the  Reformation.     This  designation   occurs,  however, 


J'  Beard  :    An  Introduction  to  the  English  Historians,  1906. 

"  Higginson  and  Channing :  English  History  for  Americans,  1897,  pp. 
28,  119,  and  101. 

"  The  Cyclopedia  of  Religious  Knoicledge,  p.  799.  Pub.  by  S.  S.  Scran- 
ton  Co.,  Hartford,  1900.  Its  contributors  are  a  number  of  well-ljnown 
American  Protestant  ministers,  such  as  Drs.  Josiah  Strong,  J.  H.  Vincent, 
and  E.  E.  Hale. 


124  THE  HISTORIANS  AND  THE  REFORMATION 

in  a  provision  of  Magna  Charta,  'that  the  Anglican  Church 
be  free.' "  " 

3 

"1549 :  The  Communion  service  is  instituted,  as  now  ob- 
served in  the  Church  of  England."  "1563:  The  Anglican 
Church,  or  Church  of  England,  is  established."  The  index 
shows  the  Church  of  England  in  1259 ;  the  other  entries  are 
at  Reformation  and  after.  The  Roman  Catholic  Church  in 
Great  Britain  is  reported  to  have  been  established  in  A.  D. 
156,  and  under  this  head  is  written  up  the  whole  of  the 
Church  of  England.  We  have  also  an  entry  of  a  Protestant 
Episcopal  Church  in  Canada.'"  There  is  no  Church  with  such 
a  name.  If,  however,  the  adjectives  used  are  intended  to 
be  merely  descriptive,  their  initial  letters  should,  of  course, 
be  printed  small  in  place  of  the  capitals. 

4 

"The  Reformed  Church  of  England  dates  from  the  six- 
teenth century." 

"Up  to  the  sixth  century  British  Christianity  had  been 

independent  of  Rome For  many  ages  we  hear 

little  of  any  exercise  of  jurisdiction  by  the  popes  in  England : 
„      -  ,.  the  English  Bishops  and  kings  did  not 

permit  appeals  to  Rome.  When  Wilfrid, 
Bishop  of  York,  appealed,  in  A.  D.  680,  against  an  English 
synod  which  had  deposed  him  from  his  diocese,  and  obtained 
a  decree  in  his  favor  from  the  pope,  that  decree  was  disre- 
garded in  England,  even  Theodore  (Archbishop  of  Canter- 
bury) himself  refusing  to  obey  it." 

"William  the  Conqueror  refused  to  acknowledge  the  pope 
as  his  feudal  superior,  and  declared  his  right  to  retain  in 
his  own  hands  the  investiture  of  Bishops  and  Abbots  which 
the  early  Saxon  kings  had  possessed." 

In  the  Reformation  section  we  read:  "In  view  of  the 
facts  in  the  last  paragraph,  it  is  absurd  to  say,  as  Roman 
writers  do,  that  the  source  of  the  English  Reformation  is 
to  be  found  in  the  vices  of  Henry  VIII."" 

'*  The  Century  Dictionary,  with  Dr.  Lyman  Abbott  as  the  collaborator  in 
Ecclesiastical  History. 

="»  Charles  E.  Little :  The  Cyclopedia  of  Classified  Dates.  Funk  &  Wag- 
nalls  Co.,   1899. 

21  McClintock  &  Strong :  Cyclopaedia  of  Biblical,  Theological,  and  Ecclesi- 
astical Literature,  Chicago,  1870,  Vol.  3,  pp.  197,  198,  199. 


SOME  AMERICAN  HOME  AND  LIBRARY  WORKS  125 

6 

The  eager  student  might  reasonably  expect  to  satisfy  his 
craving  for  information  in  a  set  of  volumes  bearing  a  pre- 
tentious title.  The  manner  of  pressing  the  sale  of  this  book 
is  thorough  and  enterprising.  It  demonstrates  the  fact  that 
there  is  a  vast  amount  of  money  in  this  country  ready  to 
pour  itself  out  at  the  call  of  things  claiming  to  be  educational 
without  as  yet  a  sufficiently  profound  and  v^idespread  dis- 
crimination as  to  what  things  are  educational  in  a  true  and 
sound  way.  The  truth  is  that  this  is  the  lesson  to  be  derived 
from  not  a  few  of  the  successful  but  "shoddy"  products  no- 
ticed in  this  section.  It  is  to  our  reproach  that  such  books 
have  attained  success,  while  the  best  of  the  home  and  foreign 
works  remain  still  too  exclusively  the  friends  of  the  few. 
Could  any  other  conditions  produce  a  sale  in  this  way  ?  An 
advance  sale  is  made  to  professional  and  business  men  at 
reduced  rates.  Good  space  is  taken  in  the  local  daily  papers, 
and  publication  is  made  of  testimonials  from  those  purchas- 
ing in  the  advance  sale,  under  headings  not  displeasing  to 
the  vanity  of  the  purchasers.  By  this  method  agents  seem 
to  be  covering  the  country  and  a  vast  sale  is  being  achieved. 
One  warning  alone  should  be  necessary  to  check  the  pur- 
chase of  this  work.  The  type  and  print  are  hopelessly  bad. 
The  editor  is  Prof.  Charles  Smith  Morris,  A.M.,  LL.D.,  of 
the  Philadelphia  Academy  of  the  IsTatural  Sciences;  with 
him  twelve  "associate  editors  and  special  contributors,  and 
more  than  two  hundred  specialists."''  Evidently,  here  we 
have  brains  enough  to  promise  justice  to  all  the  largest  and 
oldest  institutions  of  the  English-speaking  people.  We  turn 
to  "England;  Church  of:  See  Protestant  Episcopal  Church." 
On  a  similar  principle,  we  might  expect  the  history  of  the 
United  States  to  be  written  up  under  the  heading  of  the 
Philippine  Islands. 

There  are  references  to  the  Church  under  "England — 
literature."  Augustine  founded  the  Anglo-Catholic  Church, 
and  Marvin  ridiculed  the  High  Church.     But  what  rela- 


"  Twentieth    Century    Encyclopedia — Library    of    Universal    Knowledge: 
Syndicate  Publishing  Company,  Pliiladelptila,  1908. 


126  THE  HISTORIANS  AND  THE  REFORMATION 

tion  these  had  to  the  Protestant  Episcopal  Church  of  Eng- 
land, this  article  does  not  say.  Protestant  is  defined  as 
"A  member  of  one  of  the  various  der|Ominations  of  Chris- 
tians which  have  sprung  from  the  adoption  of  the  principles 
of  the  Reformation  in  the  sixteenth  century."  If  this  defi- 
nition is  correct,  what  shall  we  say  of  the  Protestantism  of 
the  Protestant  Episcopal  Church  which  "is  directly  de- 
scended from  the  Church  of  England  ....  which 
claims  ....  to  have  hept  herself  aloof  from  all  the 
modern  systems  of  faith?"  Rev.  John  E.  Hurst,  D.D., 
LL.D.,  whose  work  we  have  noticed  elsewhere,  is  one  of  the 
responsible  editors  and  contributors  whose  names  appear  on 
the  title  page  of  this  encyclopaedia.  The  article  makes  a 
summary  of  the  Prayer  Book,  especially  of  the  Thirty-nine 
Articles,  but  does  not  touch  the  history.  The  article  Re- 
formation, also,  is  surprisingly  scant. 

6 

"Up  to  the  time  of  the  Reformation,  ecclesiastical  affairs 
would  be  more  properly  described  as  the  history  of  the 
Church  in  England,  as  from  that  period  the  Church  of  Eng- 
land dates  her  existence."'' 

1 

There  is  a  Buffalo  publication  of  this  class,  widely  sold 
by  soliciting  of  agents.  The  only  thing  remarkable  about 
this  book  is  the  immense  number  of  libraries  and  homes  in 
which  it  is  to  be  found.  Christian  Science  is  honored  with 
a  place,  and  of  course  Methodists  are  to  be  found,  but  Church 
of  England  there  is  none.  The  Mass  was  introduced  into 
the  Church  in  the  year  590.  From  such  a  basis,  how  can 
one  go  on  to  an  intelligent  reading  of  the  Reformation  ?  In 
1549  took  place  the  "Eormal  establishment  of  Protestant- 


23  Ruoff :  The  Century  Book  of  Facts,  Springfield,  Mass,  1903. 

-*  Apparently  intended  to  take  the  place  of  The  Century  Book  of  Facts. 
This  is  called  The  Standard  Dictionary  of  Facts.  It  is  edited  by  Henry  W. 
Ruoff,  M.A.,  D.C.L.,  and  published  by  the  Frontier  Press  Co.  1908.  Pp.  68, 
82,  691,  708,  709.  But  Wright :  The  New  Century  Book  of  Facts,  Spring- 
field, 1909,  is  free  from  the  errors  noted  above.  Its  scanty  section  on  re- 
ligion is  cared  for  by  Dr.  Vincent,  Methodist,  and  Prof.  McCarthy,  Roman 
Catholic.  The  English  Church  is  virtually  ignored.  The  editor  is  the  late 
Carroll  D.  Wright,  and  the  book  describes  itself  as  "authentic,  comprehensive, 
up-to-date"  ! 


SOME  AMERICAN  HOME  AND  LIBRARY  BOOKS  127 

year  in  which  the  council  seized  unconstitutional  power, 
from  which  the  nation  shortly  recovered  itself;  the  year  of 
injunctions  ordering  or  rather  leaving  two  altar  lights,  pro- 
viding a  Bible  for  every  Church,  ordering  epistle  and  gospel 
read  in  English  at  High  Mass.  Smashing  windows  and 
whitewashing  over  sacred  pictures  began  in  this  year ;  doubt- 
less great  Protestant  victories ;  but  more  of  violence  than  of 
Church  law.  There  was  a  new  law  against  speaking  ill  of 
the  Sacrament  of  the  Altar,  and  there  were  some  homilies  to 
pass  as  sermons.  But  where,  in  all  these,  was  a  formal  es- 
tablishment of  Protestantism?  Exciting  as  these  changes 
may  have  been  at  the  moment,  seen  through  the  moderating 
atmosphere  of  time  they  are  now  known  to  be  changes  not 
at  all,  but  adjustments ;  casting  off,  with  judgment  which  we 
can  now  commend  and  now  condemn,  the  materials  supposed 
to  be  outworn  or  out  of  style,  while  the  new  is  put  on  to 
give  evidence  of  development  and  growth.  As  the  quick 
follow  the  dead  and  when  dead  are  followed  by  the  quick 
again,  and  society  goes  on,  so  the  adjustments  in  the  Eng- 
lish Church  are  both  so  gradual  and  so  superficial  that  they 
declare  false  any  theory  that  the  old  was  succeeded  by  the 
new.  There  is  no  date  for  her  Reformation.  The  old  works 
on  with  the  new,  and  the  new  stimulates  and  re-presents 
the  old. 

Inexcusable  errors  deface  the  pages  of  this  Dictionary. 
The  meeting  in  Acts  15  :4-23  is  described  as  a  Council  of 

the    Church   of  Rome,    and  the   Roman       ^ .       . 

'      .  Dictionaries 

coimcil  of  1854  is  omitted  from  the 
list.  One-half  of  the  space  allowed  under  Creed  is  taken 
up  with  remarks  on  witchcraft.  The  ISTicene  Creed  is 
put  as  the  Creed  of  Pope  Pius  V.  This  is  an  error  for 
Pius  IV.  In  any  case  the  Mcene  Creed  belongs  1200 
years  earlier,  and  more.  In  the  Creed  of  Pius  IV.,  the 
first  article  includes  the  ISTicene  Creed  with  an  introduction ; 
but  the  original  and  distinctive  matter  of  this  Creed  is  in 
twelve  other  articles.''  This  date,  1564,  with  1854  and  1870, 
marks  three  great  steps  taken  by  the  Roman  Church  from 


"  Schaff :    Creeds  of  Christendom,  Vol.  II,  pp.  207-210. 


128  THE  HISTORIANS  AND  THE  REFORMATION 

Nicene  or  Catholic  Christianity  to  the  Tridentine  and  Ultra- 
montane. 

A  booklet  to  go  with  the  last  Dictionary  propounds  some 
eighteen  hundred  questions  answerable  from  the  Dictionary 
text,  and  among  them  is  this:  "What  Church  is  founded 
on  the  Thirty-nine  Articles?""  Referring  back  to  the  Dic- 
tionary, we  find  no  warrant  for  the  question ;  but  we  do  find 
an  attempt  at  interpretation  of  the  Thirty-nine  Articles  in 
which  there  is  some  serious  error.  It  seems  likely  that  this 
writer  prepared  this  work  without  consulting  such  a  care- 
ful and  clear  authority  as  Browne's  Exposition."  It  is  im- 
possible to  treat  history  in  this  way. 


"The  Church  of  England  is  that  branch  of  the  Christian 
Church  which  has  existed  in  England  from  the  earliest 
times."  This  book  traces  the  growth  of  Roman  influence 
over  the  Church,  and  speaks  of  the  separation  of  the  English 
Church  from  Rome."'* 

9 

"Anglican  Church  ....  A  comprehensive  name 
for  the  Reformation  Churches  of  English  origin,  including 
the  Church  of  England  and  its  branches."''* 

10 

"Church  of  England  (the  present).     Commenced  with 


**  Some  Test  Questions  on  The  Standard  Dictionary  of  Facts,  The  Fron- 
tier Press,  Buffalo,  N.  Y. 

"  Bishop  E.  Harold  Browne :  An  Exposition  of  the  Thirty-Nine  Articles, 
1850-1853,  pp.   737-747,  particularly  p.   745,  on  Article  31,   Sec.  1. 

'8  Concise  Dictionary  of  Religious  Knowledge  and  Gazetteer,  edited  by 
Rev.  Samuel  Macaulay  Jackson,  M.A.,  with  Associate  Editors :  Rev.  Talbot 
Wilson  Chambers,  D.D.,  LL.D.,  of  the  Collegiate  Dutch  Church,  New  York 
City,  and  Rev.  Frank  Hugh  Foster,  Ph.D.,  Professor  of  Church  History, 
Theological   Seminary,  Oberlin,  Ohio.     2d  Edition,  1891,  p.  253. 

2'  The  New  Schaff-Herzog  Encyclopedia  of  Religious  Knowledge,  1908, 
Vol.  I.,  p.  179.  The  subsequent  volumes  of  this  work  have  met  with  some 
criticism  worth  recording.  The  Ouardian,  for  instance,  said  (25  Aug.  1909) 
of  Vol.  Ill :  "The  German  element  preponderates  .  .  .  The  Anglican 
Church  is  strangely  Ignored";  (20  Oct.)  of  Vol.  IV:  "The  same  excellences 
and  the  same  imperfections  reappear.  .  .  .  An  index  to  the  school  of 
German  thought."  The  article  "Church  of  England"  makes  slight  allowance 
for  the  English  Church  position,  but  favorably  modifies  the  expressions 
used  in  the  edition  of  1891. 


SOME  AMERICAN  HOME  AND  LIBRARY  WORKS  129 

the  Reformation,  and  was  formally  established  in  the  reign 
of  Henry  VIII."" 

11 

The  New  International  Encyclopcedia,  1905  and  1906, 
Dodd,  Mead  &  Co.,  edited  by  Dr.  D.  C.  Oilman  and  Profs. 
Peck  and  Colby,  gives  a  view  of  origin  and  a  classification 
of  the  English  Church  most  unfavorable  to  her  official  state- 
ment of  her  position,  and  also  treats  the  subject  in  a  most 
contemptuous  manner  (pp.  79,  83  of  the  volume  on  "Courses 
of  Reading  and  Study,"  and  Vol.  I.,  p.  560).  But  Vol.  VL, 
pp.  744,  746-750,  1903,  takes  exactly  the  opposite  view. 

Two  reference  books  which  assume  the  Continuity  of 
the  Church  of  England  are :  The  New  International  Encyclo- 
paedia, edited  by  Daniel  Coit  Gilman,  LL.D.,  former  presi- 
dent of  Johns  Hopkins  University;  1904,  Vol.  7,  under 
England,  Church  of;  and  Harper's  Booh  of  Facts,  a  classified 
history  of  the  world,  1905 ;  which  has  on  page  171  an  article 
on  Church  of  England  with  dates  from  second  century  to 
the  present  time,  and  the  theory  of  the  Reformation  as 
within  the  Church  and  not  a  parting  from  it." 

Here  is  an  evasive  and  inclusive  definition  of  Church 
of  England :  "This  designation  is  used  in  two  senses ;  first, 
a  general  one  signifying  the  Church  regarded  as  continuous, 
which,  from  the  first  triumph  of  Christianity  till  now,  has 
been  that  of  the  English  people ;  secondly,  in  a  more  specific 
sense,  the  Protestant  Church  now  established  in  England  as 
distinguished  from  the  Roman  Catholic  Church."" 


">  The  World's  Progress,  An   Index  to  Universal   History,   Compiled  by 
George  P.  Putnam,  A.M.,  revised  and  continued  to  date.  1883,  p.  309. 
*^ Encyclopedia  Americana,  Vol.  7. 
»« Also  in  Vol.  VI.,  1906,  pp.  95-100. 


CHAPTEK  XIII. 

SOME   AMERICAN  CHURCH-HISTORIANS. 

Professor  Fisher — Dr.  Pdlton  and  Dr.  Clark — Professor  Roper — Bishop 
Williams — Professor  Hall — Dr.  Dix — Professor  Richbt  and  Dr. 

LOWRIE. 

Yale  University  has  sent  forth  the  one  Church  history 
upon  which  Americans  would  rely  more  than  they  would 
upon  any  similar  work  by  any  other  American  writer.  Pro- 
fessor Fisher's  book  was  published  in  1887,  and  in  thirteen 
years  twenty-four  thousand  copies  had  been  sold. 

Under  Henry  VIII.  we  are  told  "The  Bible  and  the 

three  ancient  creeds  were  made  the  standard  of  doctrine." 

Under  Edward  VI:     "It  was  during  this  season  of  peril 

„    ,  and  confusion  that  the  formularies  of  the 

Professor  Fisher         ^  >^i         i  <.      -n      n       i 

Protestant     Church     oi     England     were 

framed."  It  would  have  been  well  if  the  author  had  indi- 
cated, in  passing  from  the  "standard"  to  the  "formularies," 
just  what  had  become  of  the  creeds.  The  passion  for  mak- 
ing up  new  things  seems  to  have  seized  the  historians  much 
more  violently  than  it  ever  did  the  Reformers!  Again: 
"A  new  'Order  of  Communion'  was  issued,  which  was  super- 
seded, in  1548,  by  the  'Book  of  Common  Prayer.'  "  It 
would  seem  jflmost  essential,  in  teaching  primary  facts 
as  Professor  Fisher  is  doing,  that  the  teacher  should  add 
that  these  books  were  not  new  creations,  but  in  a  line  of 
translations  and  amended  readings.  He  does  not  speak  of 
abolishing  the  Mass,  as  some  writers  do,  but  he  says  "Latin 
services  were  to  cease,"  which  is  a  good  part  of  the  truth, 
but  requires  to  be  supplemented  by  a  statement  that  the  same 
services,  or  the  essentials  and  main  lines  of  them,  were  to 


SOME  AMERICAN  CHURCH-HISTORIANS  131 

continue  in  English.  Professor  Fisher  restores  the  Mass 
under  Mary,  and  says:  "The  martyrdom  of  Cranmer  has 
been  called  'the  death-blow  to  Catholicism  in  England.'  "  ' 
The  phrase  will  not  be  forgotten,  for  the  thing  has  nine  lives. 
Three  hundred  and  fifty  years  after  Cranmer,  Dr.  Fairbairn 
dealt  another  death-blow  in  his  book  Catholicism:  Roman 
and  Anglican;  and  yet  a  few  years,  and  Dr.  Smyth  writes 
from  New  Haven  on  "Coming  Catholicism."  And  Fisher, 
Fairbairn,  and  Smyth  wrote  as  Congregational  ministers. 
Professor  Fisher  quotes : 

"That  the  king  ....  shall  be  reputed  the  only  su- 
preme head  in  earth  of  the  Church  of  England,  called  the 
Anglicana  Ecclesia."  And,  "Thus  the  kingdom  of  England 
was  severed  from  the  papacy,  and  the  Church  of  England 

brought    into    subjection    to    the    civil    authority 

The  Bible  and  the  constitution  of  the  primitive  Church  had 
furnished  the  gTOunds  for  the  overthrow  of  papal  su- 
premacy."   Fisher  thus  follows  Macaulay: 

Henry  VIII.  "attempted  to  establish  an  Anglican 
Church  which  should  be  neither  Protestant  nor  Roman 
Catholic,  but  which  should  differ  from  the  Roman  Catholic 
system  only  in  the  Article  of  the  Royal  Supremacy.  His 
success  was  remarkable."  ^ 

Once  he  lets  himself  speak  of  the  Roman  Church  as 
"the  ancient  religion,"  and  perhaps  it  is  natural  that  he 
should  call  it  "the  Catholic  Church,"  though  this  he  some- 
times varies  by  using  "Roman  Catholic."  He  gives  no 
ground  for  calling  the  Articles  the  Creed.  Elsewhere,  he 
allows  that  the  Church  of  England  did  exist  under  the  same 
name  in  the  days  before  the  Reformation.  He  speaks  of 
the  system,  but  not  of  the  Church,  as  the  creation  of  Henry. 
But  "the  Anglican  Protestant  Church  was  fully  organized," 
he  says,  by  the  time  of  the  accession  of  Edward  VI.' 

To  an  American  priest  and  editor,  the  late  Dr.  John 
Fulton,  belongs  great  credit  for  a  series  called  "Ten  Epochs 
of  Church  History"  (1897).     One  of  these  volumes  by  Dr. 


1  Fisher :  History  of  the  Christian  Church,  Ed.  of  1897,  pp.  354,  359, 
361,  357,   358. 

2  The  same,  p.  321,   or  edition  of  1906,  pp.   274,  275.  277. 

^  Fisher :  A  Brief  History  of  the  Nations  and  of  their  Progress  in  Civi- 
lization, by  George  Parli  Fisher,  D.D.,  LL.D.,  Professor  in  Yale  University, 
American  Booli  Company,  1896,  pp.  384,  385,  393,  and  403. 


132  THE  HISTORIANS  AND  THE  REFORMATION 

William  Clark  throws  some  unusual  lights  upon  the  period, 
and  is  marked  by  candor,  fairness,  optimism — ^besides  be- 
ing remarkably  readable.  His  estimates  of  the  persons  in- 
volved in  the  long  and  trying  movement  are  of  great  value 
for  their  discrimination,  charity,  and  sympathy.  As  to  the 
Reformation,  he  is  clearly  on  the  side  of  continuity.  He 
speaks  of 

"those  who  took  part  in  bringing  about  the  independence 
of  the  English  Church."  "England,"  he  says,  "had  never 
recognized  the  right  of  the  Pope  to  interfere  with  the  gov- 
ernment of  her  national  Church;  nor  had  she  allowed  the 
members  of  the  Church,  unconditionally  and  without  re- 
straint, to  carry  their  appeals  to  Rome."  "Edward  the  Con- 
fessor did  more  than  any  other  English  sovereign  to  bring 
the  Church  of  England  under  the  sway  of  Rome."  "In  re- 
gard to  the  connection  between  the  new  ordinal  and  the 
older  Latin  services,  the  Reformers  took  precisely  the  same 
course  which  they  had  adopted  in  drawing  up  the  other 
services.  Instead  of  being  chargeable  with  neglecting  the 
ancient  methods  and  forms,  they  took  the  greatest  pains  to 
retain  all  that  belonged  to  Christian  antiquity,  and  removed 
only  those  parts  which  were  of  comparatively  modern  origin, 
and  which  they  regarded  as  unnecessary  or  superstitious." 
"The  reformers  evidently  had  no  mind  to  sink  the  sacerdotal 
character  of  the  clergy,  as  they  have  often  been  charged  with 
doing."  "The  principle  of  the  English  Reformation  was  not 
a  claim  to  return  to  the  mere  letter  of  the  Scriptures,  but 
to  the  institutions  of  the  first  ages  of  the  Church  and  to  the 
word  of  God  as  interpreted  by  the  early  fathers."  In  the 
second  Prayer  Book,  "it  is  the  'Minister'  and  not  the  'Priest' 
who  is  to  say  the  service"  (Morning  and  Evening  Prayer). 

This  is  a  perfectly  proper  change  from  the  Catholic 
point  of  view.  But  it  is  just  this  change  which  apparently 
has  led  some  careless  investigators  *  to  suppose  that  the  name 
of  priest  was  removed  entirely.  By  going  further  into  the 
book  they  could  have  seen  that  the  priest  always  keeps  his 
place  and  name  where  it  is  essential.  As  to  Queen  Eliza- 
beth, she 

"did  not  pretend  to  be  a  Protestant.  She  spoke  of  her- 
self as  one  of  the  'Catholic  Potentates.' "  "Amid  all  the 
practical  questions  soliciting  the  attention  of  the  Primate 
(Parker),  he  never  forgot  the  importance  of  asserting  before 

*  Ab  Prof.  Cheyney.     See  forward,  p.  152. 


SOME  AMERICAN  CHURCH-HISTORIANS  133 

the  whole  Church  the  true  and  Catholic  character  of  the 
Church  of  England."  "The  keynote  of  Jewel's  principal 
work  was  struck  in  a  sermon  preached  at  Paul's  Cross,  June 
18,  1559,  while  he  was  still  a  presbyter.  Jewel  was,  as  we 
have  said,  inclined  to  the  Protestant  side  as  opposed  to  the 
retention  of  images,  vestments,  and  the  like;  but  he  had 
a  clear  conception  of  the  historical  continuity  of  the  Church, 
and  had  no  notion  of  the  reformed  Church  being  a  new  sect 
constructed  in  accordance  with  certain  individual  interpre- 
tations of  the  New  Testament.  In  a  second  sermon  at 
Paul's  Cross,  he  repeated  the  statements  of  his  d  ci  w 
first,    maintaining    the    Catholic    character    of  ^'      ^' 

the  English  Church,  and  insisting  that  the  characteristic 
difference  between  England  and  Eome  was,  that  the  former 
was  primitive  and  the  latter  mediaeval.  'We  are  come,'  he  said, 
in  language  repeated  in  the  Apology,  'as  near  as  we  possibly 
could  to  the  Church  of  the  Apostles,  and  the  old  Catholic 
Bishops  and  fathers,  and  have  directed  according  to  their 
customs  and  ordinances,  not  only  our  doctrine,  but  also  the 
sacraments  and  the  form  of  common  prayer.'  Finally,  even 
the  ancient  law  of  the  Church  remains  unbroken."  "As  has 
been  remarked  by  Dean  Hook,  in  spite  of  several  attempts 
in  different  reigns  to  revise  the  canons,  no  such  revision  or 
reformation  has  ever  been  sanctioned  by  Parliament,  so  that 
the  Church  of  England  is,  at  this  moment,  under  the  canon 
law  of  the  pre-Eeformation  Church,  except  in  so  far  as  that 
has  been  modified  by  statute  law." " 

In  a  paper  published  in  1901,  Professor  J.  C.  Koper  of 
New  York,  says: 

"If  you  ask  in  what  does  this  peculiar  characteristic  of 
the  English  Reformation  lie — what  this  strong  element  was, 
which  assimilated  influences  from  every  side,  yet  dominated 
them  and  secured  its  own  result,  I  reply  as  the  author  above 
quoted,^  and  as  the  voices  of  impartial  history  and  authentic 
documents  reply:  The  innate  conservatism  of  the  nation. 
It  is  this  which  secured,  through  all  the  storms,  the  con- 
tinuity of  the  English  Church.  Historical  higher  criticism 
has  been  at  work  with  the  popular  authorities  for  the  Re- 
formation period.  The  late  Mr.  Brewer  has  found,  arranged, 
and  published  records  of  Henry  VIII. 's  reign  not  seen  or 

"Clark:  The  Anglican  Reformation,  by  William  Clark,  M.A.  (Oxon.), 
HM.,  LL.D.,  D.C.L,,  P.R.S.C.,  formerly  Professor  of  English  Literature  in 
Trinity  College,  Toronto ;  in  the  series  "Ten  Epochs  of  History,"  edited  by 
Dr.  John  Fulton  of  Philadelphia,  1897,  pp.  2,  11,  148,  149,  152,  165,  279, 
282,  284. 

8  He  has  just  quoted  Beard :  Hibiert  Lectures,  for  which  in  fuller  form 
see  forward,  pp.  196,  197. 


134  THE  HISTORIANS  AND  THE  REFORMATION 

jcead,  until  recently,  since  they  were  stowed  away.  In  the 
jlight  of  this  new  learning,  it  has  become  impossible  for  any 
scholar  to  say  of  Henry  VIII.  that  he  founded  the  Church 
of  England." ' 

Bishop  John  Williams  says  of  the  English  Reforma- 
tion : 

"There  is  not  the  smallest  thought  of  separating  from 
the  unity  of  the  Catholic  Church,  far  less  of  founding  a 
new  Church.  The  law  of  historic  continuity  is  all  along  as- 
serted and  acted  on.     The  appeal  is  constantly  to  the  ancient 

customs By    careful    steps    and    constitutional 

methods,  repellant  to  those  who  delight  in  surprises  and  ef- 
fects, situations  and  displays,  but  welcomed  by  all  who  de- 
sire well  compacted  and  well  adjusted  results,  the  work  goes 
on.  The  coat  was  not  torn  in  pieces  in  hastily  stripping  off 
objectionable  fringes.  Our  reformers  with  persistency  kept 
always  in  the  forefront  of  all  doctrinal  declarations  the 
articles  of  the  Catholic  Faith  of  Christendom."  * 

Professor  F.  J.  Hall  says: 

"The  Anglican  hierarchy  is  truly  Catholic,  it  has  re- 
tained the  essentials  of  Catholic  faith  and  order  .... 
the  formal  principle  of  the  Anglican  reformation  is  an  appeal 
to  antiquity,  or  to  that  teaching  which  has  prevailed  in  the 
universal  Church  from  primitive  days  ....  the  teach- 
ings of  a  particular  Church  must  not  be  inconsistent  with 
the  faith  of  the  universal  Church.  Fortunately  the  Angli- 
can Communion  accepted  this  principle  at  the  time  of  the 
Reformation  in  unmistakable  ways;  and  ....  has 
never  forsaken  it.  We  are  bound,  therefore,  ....  to 
interpret  Anglican  formularies  as  intended  to  be  consistent 
with  Catholic  doctrine."  "The  point  of  view  from  which 
this  work  is  undertaken  is  both  Catholic  and  Anglican.  The 
writer  believes  that  the  Churches  in  communion  with  the 
See  of  Canterbury  are  true  portions  of  the  Catholic 
Church." ' 

A  great  many  American  writers,  recently  and  in  the 
few  past  generations  of  our  life,  have  written  explaining 
what  is  meant  and  believed  by  Anglican  Catholicity  and 
Continuity.     We  will  not  give  the  list;  it  would  fill  some 


^  The  Seminarian,  1901,  article  on  The  Reformation,  pp.  16-30,  Esp. 
p.    25. 

'  John  Williams  :  Studies  on  the  English  Reformation,  Paddock  Lectures 
for  1881,  pp.  122-124,  and  185. 

8  Hall :  Dogmatic  Theology;  Introduction,  by  Professor  Francis  J.  Hall 
of   Chicago,    1907,  pp.   182   and   183   and   184. 


SOME  AMERICAN"  CHURCH-HISTORIANS  135 

pages  of  this  book  with  names,  some  widely  known,  some 
well-known  only  in  their  respective  localities.  But  we  may 
use  the  name  of  one  who  was  a  patriot  and  the  son  of  a 
patriot,  the  late  Dr.  Morgan  Dix  of  New  York.     He  wrote : 

"We  are  made  members  of  the  Holy  Catholic  Church 
.  .  .  .  partly  visible  here  on  earth,  partly  invisible  be- 
hind the  veil.  It  succeeds  the  Ancient  Church  of  Israel, 
and  inherits  the  faith,  the  traditions,  the  treasures,  and  the 
promises  of  the  past.     The  door  of  entrance  into  the  Church 

is  Baptism Catholic  traditions  are  retained  or 

permitted   by   our   branch   of   the   Church The 

Faithful  Departed  ....  constitute  the  greatest  part 
of  the  Holy  Catholic  Church;  we  on  earth  are  a  small 
minority  of  it."  ^° 

The  idea  of  continuity  in  the  Church  is  closely  con- 
nected with  the  Apostolic  Succession.  Professor  Richey 
used  to  say:  "The  doctrines  of  Christianity  are  the  logical 
exponents  of  its  facts,"  The  doctrine  of  the  Apostolic  Suc- 
cession is  the  exponent  of  the  fact  of  continuity.  One  of 
Professor  Richey's  comments  has  been  thus  expanded  by 
Dr.  R.  W.  LowRiE : 

"Did  Henry  VIII.  found  or  find  the  Church  of  England? 
If  he  found  it,  he  could  not  found  it.  He  certainly  found  it ; 
for  he  did  find  it,  it  being  there  when  he  came  to  the 
throne.  If  he  found  it,  this  is  not  that  he  founded  it;  for 
while  one  may  find,  he  cannot  found  that  which  already  has 
an  existence.  While  then  he  may  be  called  a  finder,  he 
cannot  be  called  the  founder,  of  the  English  Church.  The 
founder  he  could  not  be,  because  he  found  it.  If  he  had 
not  found  it,  he  might  have  founded  it.  To  say  'he  did 
found  it,'  would  be  bad  English,  as  well  as  false  history. 
We  can  only  say  that  'he  did  find  it' — found  it  in  England, 
and  left  it  in  England.  He  found  the  identical  Church  of 
his  fathers  and  forefathers — a  rich  find  for  any  one,  mon- 
arch or  subject,  prince  or  peasant.  If  he  had  not  found  it, 
he  never  could  have  founded  it,  in  all  the  excellence  which 
it  then  possessed — its  heritage  from  the  earliest  days,  before 
a  Henry  was  on  the  throne."  " 


"  Manual  of  Instruction,  pp.  39-43. 

"  That  Prof.  Richcy  did  not  work  out  this  matter  from  a  prejudiced 
mind  will  be  appreciated  when  we  recall  his  Scottish  origin  and  his  service 
as  a  Presbyterian  minister. 


CHAPTEK  XIV. 

SOME  AMERICAN  TEXT  BOOKS. 
With  Notes  on  Their  Distribution  and  Compaeativh  Populabitt. 

While  many  Americans  have  carried  forward  impres- 
sions of  the  English  Eeformation  from  Macaulay,  who  is 
easily  prince  in  circulation,  and  others  have  obtained  their 
impressions  from  library  reference  works,  few  of  which  are 
faultlessly  fair  to  all  parties;  another  factor  in  the  creation 
of  opinion  is  found  amongst  the  young  people  of  the  nation 
in  the  text-books  used  in  schools  and  colleges.  The  vast 
educational  machines  of  all  our  cities  and  states  are  supple- 
mented by  work  in  480  colleges,  having  263,895  students. 
Many  of  these  institutions  are  not  under  public  control. 
And  many,  if  not  more  of  them,  would  show  in  this  matter 
no  material  variation  whether  conducted  as  at  present  or 
under  civil  auspices.  At  any  rate,  their  influence  is  very 
great.  It  will  be  of  utmost  value  to  estimate  the  strength 
of  impressions  now  being  circulated  under  the  protection  of 
government.  And  a  government  pledged  in  advance  to  the 
teaching  of  all  children  of  all  its  citizens  without  religious 
bias,  and  with  fairness  to  all  parties,  cannot  be  indifferent 
to  the  existence  of  any  words,  however  few,  in  a  public  text, 
that  are  capable  of  partisan  construction  or  a  use  derogatory 
to  the  work  or  painful  to  the  membership  of  any  existing 
religious  organization;  saving  only  in  the  case  of  admitted 
and  proven  historical  facts,  where  the  facts  must  be  pre- 
sented as  history.     But  the  duty  of  the  state  and  the  interest 


SOME  AMERICAN  TEXT  BOOKS  137 

of  every  citizen  in  the  safeguarding  of  the  liberty  of  the 
future  are  distinctly  in  the  direction  of  the  rigid  exclusion 
of  one-sided  statements,  and  of  material  which  is  alleged, 
controverted,  or  doubtful. 

To  ascertain  the  texts  in  use  in  this  country  and  to  obtain 
some  idea  of  their  distribution  and  comparative  popularity, 
two  courses  are  possible:  application  to  publishers,  and  in- 
quiry amongst  the  city  and  college  school  boards.  It  is 
found  that  with  two  exceptions  the  leading  publishers  are 
unable,  if  not  unwilling,  to  furnish  lists  of  the  institutions 
making  use  of  their  history  books. 

Application  was  accordingly  made  to  city  school  boards, 
state  normal  schools,  and  college  faculties,  to  the  number 
of  625  in  all,  and  replies  were  received  representing  prac- 
tically all  the  great  cities  and  a  satisfactory  number  of  the 
large  and  small  colleges.  This  was  first  done  in  June,  1906. 
The  inquiry  was  repeated  in  April,  1909,  and  the  applica- 
tions were  increased  in  number  to  750.  The  results  appear 
in  this  section.  The  college  addresses  and  figures  of  city 
population  and  student  enrolment  are  taken  from  the  E^ew 
York  World  Almanac  of  1909. 

Whatever  drift  there  has  been  in  these  years  towards 
change  in  texts,  from  older  to  newer,  or  from  one  new  work 
to  another,  will  appear  from  the  tables  given  with  the  titles. 
It  is  thought  that  this  may  be  of  value  to  those  charged  with 
the  responsibility  of  selecting  text-books,  as  well  as  pointing 
out  the  kind  of  Reformation  teaching  likely  to  be  found  in 
various  localities  and  faculties  with  the  duration  of  influence 
exercised  by  the  various  texts.  The  tables  are,  of  course, 
not  complete  for  the  entire  country,  but  they  are  valuable  so 
far  as  the  courtesy  of  the  school  boards  and  teachers  men- 
tioned can  take  them.  For  their  replies  to  the  inquiry,  the 
thanks  of  all  interested  are  due.  The  date  given  with  a 
text  indicates  the  edition  consulted,  and  is  used  where  there 
is  no  other  indication,  to  show  that  the  book  is  of  contempo- 
raneous influence  and  importance.  The  arrangement  of  the 
texts  is  alphabetical,  of  the  cities  is  the  same ;  but  the  col- 
leges are  placed  in  the  order  of  reported  enrolment.  The 
number  of  students  enrolled  is  indicated  in  parentheses  after 


138  THE  HISTORIANS  AND  THE  REFORMATION 

the  college  names.     Those  referred  to  as  "smaller  institu- 
tions" are  colleges  with  fewer  names  than  500  on  the  roll. 


By  George  Burton  Adams,  Professor  of  History  in  Yale 
University : 
European  History,  1899,  1903. 
Mediaeval  and  Modern  History,  An  Outline    of  its 

Development,  1903. 
Civilization  During  the  Middle  Ages,  1894. 
1906 — Keported  by  Boston,  Cleveland,  Fall  Eiver,  Jersey 
City,  Lowell,  Pittsburg,   Seattle,   St.  Paul.     Col- 
lege   reports    say    only    for    reference;    Bowdoin, 
Western  Reserve,  and  Yale. 
1909 — Reported  from  Boston,  Fall  River,  l^ewton,  Pitts- 
burg; Ohio  Wesleyan  University   (1286),  James 
Milliken  University  (937),  Vanderbilt  University 
(902),  E"orth  Carolina  State  Normal  and  Indus- 
trial College  (545),  and  eight  smaller  institutions. 
Professor  Adams  says:     "The  English  Church  had  re- 
tained many  things  in  its  forms  which  had  belonged  to  the 
old    Church";   he   says   that   the   English    Church   became 
Protestant,  and  the  "old"  Church  he  terms  "the  Catholic." 
In  the  use  of  these  names  the  book  is  consistent,  and  never 
varies  or  modifies.     In  undertaking  to  explain  the  Order  of 
Bishops  in  the  Church,  he  states  a  single  theory  as  if  it  were 
a  proven  fact,  without  indicating  that  there  is  reasonable 
ground  for  another  theory.     Is  not  this  introducing  denomi- 
national teaching  ?  ^ 


By  John  J.  Anderson,  Ph.D.  A  History  of  England. 
1909 — Reported  from  Valparaiso  University  (5,367),  and 
one  smaller  institution. 
St.  Alban's  story  is  told  in  fuller  form  than  in  other 
text-books,  which  is  perhaps  a  good  thing.  Montgomery, 
for  instance,  reduces  the  incident  to  the  commonplace.  But 
Anderson  is  most  innocent  in  his  attempt  to  get  at  the  es- 
sence of  the  reformed  Prayer  Book,  "with  its  abolition  of 

'  Adams  :  Med.  and  Mod.  H.,  1903,  p.  240.     Civilization  During  the  Mid- 
dle Agesj  1894,  p.  109.     Gore :    Orders  and  Unity,  1909,  Pref. 


SOME  AMERICAN  TEXT  BOOKS  139 

High  Mass,  its  absence  of  music,  and  its  scant  ceremonials." 
Anderson  finds  some  "Catholics"  to  index  as  early  as  1605, 
but  he  does  not  find  the  Church  of  England  until  1662. 


By  Charles  M.  Andrews,  Professor  of  History  in  Bryn 
Mawr  College:  History  of  England,  1903. 
1906 — Reported  by  few  cities.     Colleges:  Bowdoin,  Cornell, 
Iowa,    The   College   of  the   City   of   New   York, 
Charleston  College,  S.  C. ;  Furnam  College,  S.  C. ; 
Hope  College,  Mich. ;  Pritchett  College,  Missouri ; 
Ohio  State  University,  Ursinus  College,  Pa. ;  Uni- 
versity of  Denver,  University  of  Missouri,  Univer- 
sity of  the  South,  Vanderbilt  of  Tennessee,  Ne- 
braska Wesleyan  University,  Western  Reserve,  and 
Yale.     Reported  by  six  public  Normal  Schools. 
1909 — Reported  from  Brockton,  Camden,  Chelsea,  Leaven- 
worth,  Lewiston,  Lincoln,   Newton,  Pueblo,   Spo- 
kane; University  of  Pennsylvania  (4,500),  C.  C. 
N.   Y.    (4,383),   University  of   Denver    (1,324), 
University    of    Colorado    (1,150),    University    of 
Pittsburgh      (1,138),      Transylvania      University 
(1,129),    Vanderbilt    University    (902),    Cornell 
College,    Iowa    (755),    William    Jewell    College 
(528),  Dakota  Wesleyan  University    (526),   and 
fourteen  smaller  institutions. 
Andrews  says  that  Henry  VIII.  "proceeded  to  destroy 
the  authority  of  the  Pope  in  England  by  taking  to  himself 
powers,  and  by  removing  the  English  Church  from  under 
the  jurisdiction  of  Rome."     Andrews  is  moderate  and  care- 
ful on  this  subject.     "It  is  to  be  noted  that  in  all  the  acts 
the  Pope  was  invariably  styled  the  Bishop  of  Rome,  and 
deemed  to  have  no  more  authority  in  England  than  any  other 
Bishop."     "The  rule  of  the  Church  had  been  that  in  the 
Communion,"   one   kind  was   administered   to  the   people.* 
This  is  clearly  explained,  but  Andrews  refrained  from  de- 
fining for  how  brief  a  period  this  rule  had  been  operative 
in  England.     At  the  time  of  Elizabeth,  Andrews  begins  to 
use  the  term  Anglican  Church. 

»p.  264,  Note. 


140  THE  HISTORIANS  AND  THE  REFORMATION 

Mary  "set  aside  the  prayer  book  of  Edward  VI.  and  in- 
troduced again  the  Latin  Mass."  Here  a  very  slight  varia- 
tion in  the  words  would  prove  more  satisfactory.  The  com- 
parison would  be  more  accurate  between  the  prayer  book 
and  the  Latin  services,  or  between  the  Communion  service 
and  the  Latin  Mass. 

In  the  time  of  Elizabeth  he  twice  uses  the  term  "the 
Roman  Church,"  but  elsewhere  he  speaks  of  Romans  as 
"Catholics."  Of  the  Church  of  England  he  justly  says,  "Its 
doctrine  and  devotions  were  organically  connected  with  the 
great  ecclesiastical  past."  He  speaks  of  the  Articles  as  only 
defining  the  Anglican  faith.  But  in  the  index  he  places 
under  "Church,  Roman,"  all  the  events  in  the  Church  of 
England  up  to  Henry  VIII.  Both  "Church,  Roman  Cath- 
olic" and  "Church  of  England"  he  begins  to  index  at  the 
time  of  Elizabeth. 


Barnes'  General  History,  by  Joel  Dorman   Steele,  Ph.D., 

F.G.S.,  and  Esther  Baker  Steele,  Litt.D. 
1906 — Not  reported. 

1908 — Offered  in  the  American  Book  Company  catalogue  of 
High    School    and    College   Text-Books,    as    "pre- 
eminent as  a  class-room  text"  for  "its  accuracy  of 
statements." 
1909 — Reported  from  Lancaster,  Wilmington   (Del.),  Illi- 
nois Wesley  College  (1,097),  and  one  smaller  insti- 
tution. 
This  book  was  widely  used  a  generation  ago.     Its  ex- 
pressions  for   the   Reformation   period   are   moderate   and 
careful. 


By  Henry  E.  Bourne,  Professor  in  the  College  for  Women, 
Western  Reserve  University,  and  author  of  The 
Teaching  of  History  and  Civics  in  the  Elementary 
and  Secondary  Schools  and  A  History  of  Mediaeval 
and  Modern  Europe,  1905. 

1909 — Reported  from  Boston,   Illinois  Wesley  University 
(1,097). 
"The    Councillors    of   the    young    King    (Edward    VI.) 


SOME  AMERICAN  TEXT  BOOKS  141 

.  .  .  .  abandoned  the  policy  of  King  Henry,  so  that 
the  English  Church  was  not  only  independent  of  the  pope 
but  became  also  Protestant  in  its  creed  and  its  forms  of 
worship.  It  was  at  this  time  that  the  Prayer  Book  was 
arranged,  and  the  creed  was  drawn  up  which,  with  slight 
changes,  was  to  become  the  'Thirty-nine  Articles.'  The 
Puritans  thought  that  the  English  Church  services  had  re- 
tained too  many  customs  characteristic  of  the  Church  of 
Rome.  In  Elizabeth's  time  some  of  them  had  wished  to 
decrease  the  power  of  the  Bishops  and  to  give  the  ordinary 
clergy  more  influence  in  the  management  of  affairs."  * 

To  avoid  the  use  of  proper  terms,  those  who  do  not  un- 
derstand the  Church  have  an  awkward  mode  of  paraphras- 
ing. I  remember  at  the  time  of  my  passing  from  the  dia- 
conate  to  the  priesthood  being  asked  by  some  of  my  relatives 
and  friends  of  the  Quaker  tradition  if  I  were  "now  a  full- 
fledged  minister."  In  the  above  we  should  displace  the 
term  "the  ordinary  clergy"  with  the  word  priests — or  "parish 
priests." 


By  Edward  P.  Cheyney,  Professor  of  European  History  in 
the  University  of  Pennsylvania :  A  Short  History 
of  England. 

1906 — Reported  from  cities:  Portland,  Ore.,  Seattle,  San 
Antonio,  Jersey  City,  Louisville,  Los  Angeles. 
Colleges:  Antioch,  Ohio;  Central  University  of 
Kentucky ;  Central  College,  Mo. ;  Emery  College, 
Ga. ;  Bellevue,  Neb. ;  Columbia ;  Cornell ;  Dickin- 
son ;  Hedding  College,  111. ;  Midland,  Kan. ;  Miss- 
issippi College ;  Gustavus  Adolphus ;  University  of 
Minnesota;  Ohio  University;  Rollins  University, 
Ripon,  Wis. ;  University  of  Richmond,  Va. ;  Uni- 
versity of  Cincinnati;  University  of  Nebraska; 
University  of  Missouri ;  University  of  Virginia ; 
Ursinus  College,  Pa. ;  Washburn  College,  Kan- 
sas; State  University  of  California. 


State  ISTormal  Schools:  Cheyney  leads  in  popularity. 
1908.     On  application  to  Ginn  &  Co.,  publishers,  I  received 

'  Bourne  :  A  History  of  Mediaeval  and  Modern  Europe,  1905,  pp.  198, 
230,  and  231. 


142  THE  HISTORIANS  AND  THE  REFORMATION 

a  booklet  without  date  on  Cheynej's  history,  showing 
that  up  to  this  time  the  book  had  been  in  use  at  some 
time  in  the  following:  !N^ew  York  State,  more  than 
100  schools;  Pennsylvania,  15  schools;  New  Jersey,  7 
cities  and  4  schools;  California,  "55  secondary  schools 
(no  other  English  history  is  used  in  more  than  17)"; 
in  thirty-two  other  states,  81  schools  and  colleges,  and 
the  public  schools  of  3Y  cities. 


1909 — Reported  from  Baltimore,  Binghamton,  Bridgeport, 
Brockton,  Cheyenne,  Chicago,  Dubuque,  Grand 
Forks,  Grand  Rapids,  Little  Rock,  Los  Angeles, 
Louisville,  Madison,  Manchester,  l^ashua,  ISTew 
Bedford,  San  Antonio,  Spokane,  Springfield  (Ill.)j 
Taunton,  Toledo,  University  of  Wisconsin  (4,500), 
University  of  Pennsylvania  (4,500),  ISTorthwest- 
ern  University  (3,937),  Temple  College  (3,475), 
University  of  ]S[ebraska  (3,237),  University  of 
Missouri  (2,536),  Purdue  University  (2,079), 
Armour  Institute  (1,805),  Tulane  University 
(1,782),  University  of  Cincinnati  (1,374),  Tran- 
sylvania University  (1,129),  Illinois  Wesley  Uni- 
versity (1,097),  University  of  North  Dakota 
(861),  Baker  University  (800),  Colorado  College 
(598),  Earlham  College  (525),  and  twenty-one 
smaller  institutions. 
Professor  Cheyney  says: 

"The  established  Church  from  the  time  of  Elizabeth  on- 
ward is  known  as  the  'Anglican  Church,'  and  its  govern- 
ment and  belief  as  Anglicanism.'  "  * 

The  name  "Anglican  Church"  (Ecdesia  Anglicana) 
occurs  in  Magna  Charta,  A.D.1215.  Cheyney's  text  is  ob- 
viously wrong  in  using  words  certain  to  convey  a  wrong  im- 
pression in  this  matter.  His  words  are  quite  as  faulty  as 
Guizot's,  who  says  that  Henry  VIII.  "had  called  it  the 
Church  of  England  in  order  to  place  himself  at  its  head."  " 

Nor  is  it  true  to  set  "Anglicanism"  as  a  name  for  its 

*  Cheyney  :  A  Short  History  of  England,  p.   385,  note. 
"Guizot:  Chapter  18. 


SOME  AMERICAN  TEXT  BOOKS  143 

government  and  belief.  Government  is  one  thing;  belief 
is  another.  Episcopal  is  the  name  for  this  kind  of  govern- 
ment; the  belief  is  oiEciallj  set  forth  in  the  Apostles'  and 
Nicene  Creeds,  called  by  the  Anglican  episcopate  in  1888 
"the  sufficient  statement  of  the  Christian  faith."  The  per- 
son who  recites  either  Creed  calls  himself  a  believer  in  the 
Catholic  Church.  Thus  both  this  government  and  this  be- 
lief appear  to  have  been  well  known  before  Elizabeth's  time ; 
in  fact,  both  are  up  to  that  time  almost  co-extensive  with 
Christianity  itself.  Now  read  again  Cheyney's  words,  and 
see  if  you  did  not  get  from  them  an  impression  that  there 
had  arisen  in  Elizabeth's  time  something  new  in  government 
and  belief  called  "Anglicanism,"  not  previously  known  to 
history.  This  would  depend  upon  your  construing  of  the 
fourth  to  the  ninth  words,  inclusive:  taken  with  the  words 
preceding,  this  would  be  the  sense;  with  the  words  follow- 
ing, there  would  appear  a  mere  change  of  name.  !N'o  such 
change,  formal  or  informal,  took  place.  On  either  con- 
struction, the  expression  is  wrong.  There  are  three  reasons 
why  "Anglicanism"  is  not  a  suitable  name  for  the  English 
Church  "government  and  belief":  (1)  It  is  not  official;  (2) 
It  has  only  a  restricted  use;  and  (3)  Its  actual  use  is  in  con- 
nections hardly  within  the  scope  of  school  and  younger  col- 
lege students  for  whom  Cheyney's  book  was  published. 

It  is  not  the  province  of  republican  institutions  or  popu- 
lar texts  to  attach  unofficial  or  unacceptable  names  to  re- 
ligious organizations.  How  informal  and  unacceptable 
"Anglicanism"  is,  may  be  shown  from  the  recent  utterance 
of  an  English  Church  review: 

"A  certain   theory  of  the  Church  has   been   developed, 

which  it  is  customary  to  call  Anglicanism The 

Church  of  England  has  produced  Anglicanism  as  a  theory 
of  Church  Government;  but  Anglicanism  is  not  an  adequate 
or  complete  definition  of  the  Church  of  England,  or  even  of 
its  daughter  communities.'" 

"The  established  church  from  the  time  of  Elizabeth 
onward"  may  be  taken,  and  has  been  taken,  by  public  school 
teachers,  to  indicate  that  Cheyney  means  establishment  in 


« Church  Quarterly  Review,  liOndon,  July  1908,  p.  260. 


144  THE  HISTORIANS  AND  THE  REFORMATION 

Elizabeth's  time;  tliat  a  different  church,  was  established 
from  Elizabeth  onward  from  the  Church  under  her  prede- 
cessors. The  first  is  untrue  in  law;  the  second  is  disproved 
by  history. 

Coming  from  Cheyney's  name,  "Anglicanism,"  to  the 
word  Anglican,  we  have  the  name  for  the  group  of  provinces 
of  the  Church  of  England  and  her  colonial  and  daughter 
Churches.  These  are,  as  shown  above  from  official  and  per- 
manent documents,  episcopal  in  government  and  Christian 
and  Catholic  in  belief. 

The  name  Ecclesia  Anglicana  is  sometimes  translated 
"Anglican  Church"  but  more  frequently  "English  Church" 
and  "Church  of  England."  It  is  found  before  Elizabeth, 
not  only  in  Magna  Charta,  but  elsewhere.  For  instance: 
In  the  letters  of  St.  Anselm  (who  died  Wednesday  in  Holy 
Week,  April  21,  1109),  we  find  the  name  "the  Church  of 
England" ;  and  the  words  "both  Roman  and  Anglican 
[English]    Churches."  ^ 

Cheyney  gives  a  clear  and  good  account  of  Anselm.  But 
Anselm's  life  involves  more  than  merely  political  questions. 
It  should  be  studied  also  for  the  ecclesiastical  relationships, 
which  were  destined  to  undergo  changes  which  in  turn  would 
require  the  Reformation.  The  matter  is  of  moment  also 
because  the  historic  situation  in  Anselm's  early  days  and 
back  of  him  is  a  guide  to  some  extent  to  the  determination  of 
a  basis  for  future  Christian  unity.  We  are  likely,  at  many 
times  in  coming  years,  to  see  Anselm's  day  and  its  situation 
put  forward  as  a  possible  basis  for  open  communion  and  re- 
stored friendship  and  cooperation  between  the  Churches  of 
Rome  and  England.  This  feature  therefore  forms  a  part 
of  any  real  Christian  education.  It  should  not  be  set  at 
one  side,  because  it  is  not  inferior  in  importance  to  the  legal 
and  constitutional  developments  of  that  day:  it  is,  in  truth, 
a  situation  and  a  relationship,  the  restoration  of  which  may 
yet  be  attempted  with  serious  and  perhaps  greatly  beneficial 
results  upon  the  entire  Christian  world,  and  one  is  capable 
of  estimating  the  extent  of  these  benefits.     In  teaching  his- 


T  Anselm :  Cur  Deus   Homo,   and   Letters,   in   The  Ancient  and  Modern 
Theological  Library,  pp.  202,  225,  and  165. 


SOME  AMERICAN  TEXT  BOOKS  145 

tory,  the  teacher  and  text-book  may  well  stop  to  ask,  What 
was  the  Papacy  in  Anselm's  day?  In  his  letters  we  read 
his  own  account  of  his  elevation  to  the  archbishopric: 

"Being  constrained  by  the  fear  of  God,  I  yielded  me 
sorrowfully  at  the  command  of  my  Archbishop  and  to  the 
election  of  the  whole  of  England  and  was  consecrated." ' 

The  observant  teacher  and  scholar  will  note  the  contrast 
between  the  way  of  selecting  bishops  in  those  days  and  in 
these.  The  modern  Roman  method  is  to  make  all  appoint- 
ments at  Rome.  Every  Roman  Bishop  to-day  is  practically 
made  in  Rome.  It  was  not  so  in  Anselm's  day.  If  there 
was  a  Papacy  to  him,  there  was  also  a  measure  of  home  rule 
unknown  in  the  Roman  communion  to-day.  Anselm  was  not 
papist  in  the  modern  sense,  even  when  at  last,  as  Freeman 
says,  "the  papishes  got  him."  He  went  as  far  as  the  devel- 
opment of  his  times  would  lead  us  to  expect.  Professor 
Cheyney  says  a  good  deal  about  Anselm;  and  it  is  really 
necessary  to  make  plain  just  where  such  men  stood  if  we  are 
at  all  to  understand  the  temper  that  prevailed  in  the  English 
Reformation.  For  instance,  again,  the  Roman  Church  in 
1854  made  it  soul's  peril  for  her  people  to  question  the  newly- 
decreed  doctrine  of  the  Immaculate  Conception  of  the  Blessed 
Virgin  Mary.'"     But  Anselm  says  the  clean  contrary : 

"The  Virgin  herself,  from  whom  He  assumed  humanity, 
was  'shapen  in  wickedness,'  and  4n  sin  did  her  mother  con- 
ceive her,'  and  she  was  bom  with  original  sin."" 

This  is  clearly  the  supposition  of  the  IsTew  Testament 
writers.  And  after  the  span  of  these  800  years  since  St. 
Anselm's  death,  we  find  modern  Roman  Catholicism  insist- 
ing upon  a  doctrine  which  he  knew  not,  and  bearing  the 
burden  of  a  "new  creed."  Anselm's  period  is  Professor 
Freeman's  own  ground;  and  this  is  his  observation,  in  a 
letter  from  Lisieux: 

"Somehow  in  the  kirks  here  they  weary  me  with  their 
side  altars,  and  provoke  me  to  displeasure  with  their  images. 

»  Anselm  :  Cur  Deus  Homo,  and  Letters  in  The  Ancient  and  Modern  Theo- 
logical Library,  pp.  152. 

"  "Resting  on  Bible  proofs :  Genesis  3 :  15,  Song,  of  Sol.  4 :  7,  12,  and 
St.  Luke  1  :  28 ;  but  some  French  and  German  Bishops  were  strongly  opposed." 
Kurtz :  Church  History,  Vol.  3,  p.  225,  or  par.  185,  sec.  2. 

"  Anselm  :  Cur  Deus  Homo,  Book  II,  Chapter  16,  first  paragraph,  or  In 
the  A.  and  M.  T.  L.  as  above,  p.  86. 


146  THE  HISTORIANS  AND  THE  REFORMATION 

Anselm's  religion  is  another  thing;  this  is  so  babyisL  Can 
you  fancy  Lanfranc  leading  William  the  Great  up  to  an 
altar  with  dolls  and  flower-pots  ?"  '^ 

Going  some  four  centuries  back  of  Anselm,  we  find 
Cheynej  mentions ''  Bede,  but  not  to  lay  foundations  for 
the  Reformation  history,  nor  for  any  subsequent  movement 
for  resumed  relations  of  the  Churches. 

Bede  was  born  in  the  year  673  and  died  on  "the  day  of 
our  Lord's  Ascension,"  Y35.  He  brings  out  several  points 
not  always  allowed  for  in  teaching  the  history  of  the  Church. 
When  Pope  Gregory  sends  Augustine  to  Britain,  he  writes 
letters  of  introduction  to  persons  living  on  the  route.  One 
is  "to  his  most  reverend  and  boly  brother  and  fellow 
Bishop."  Bede  calls  Gregory  "Pope  of  the  City  of  Rome." 
Gregory  admits  that  customs  of  the  Roman  and  Gallican 
Churches  may  be  equally  good,  and  tells  Augustine  to  choose 
for  himself."  Gregory  himself  uses  the  term,  the  Church  of 
England ;  so  does  Bede."  Yet  it  was  a  time  when  Roman 
efficiency,  and  primacy  exercised  over  Western  but  not  over 
Eastern  Christendom,  was  growing  into  supremacy,  and  long 
centuries  before  supremacy  grew  into  infallibility.  Stand- 
ing on  their  ancient  rights,  the  Christians  of  the  East  had 
for  a  century  ignored  the  Filioque  of  the  West.  There  is 
no  need  here  to  explain  this,  it  is  simply  stated  as  a  fact. 
Bede's  outlook  was  Western,  and  he  simply  ignored  the  East. 
He  says  that  Gregory  "most  gloriously  governed"  the  Roman 
See  and  "bore  the  pontifical  power  over  all  the  world,  and 
was  placed  over  the  Churches  already  reduced  to  the  faith 
of  truth,"  and  he  could  say  that  the  Roman  was  the  Cath- 
olic and  Apostolic  Church."  Yet  this  cannot  mean  what  it 
means  to-day  with  the  developments  that  have  taken  place. 
For  a  century  and  a  half  later  we  find  still  in  England  that 
measure  of  independence,  or  at  least  home  rule,  which  was 
resumed  at  the  opening  of  the  English  Reformation  and 
which  has  been  crushed  out  in  all  present  Roman  Catholic 

"  Stephens :  Freeman,  Vol.  II.,  p.  187. 
"  Cheyney,  p.  53. 

^*  Bede :  Ecclesiastical  History  of  the  British  Nation,  6th  and  7th 
answers  to  Augustine,  et  al. 

"  The  same,  2,  4,  and  elsewhere, 
»»The  same:  3,  29. 


SOME  AMERICAN  TEXT  BOOKS  147 

countries ;  viz.,  in  the  year  870  we  find  the  king  nominating 
men  as  Archbishop,  and  the  same  in  the  years  1013  and 
1048."  It  was  natural,  English,  and  Catholic  for  the 
crown  at  the  Reformation  to  take  up  the  ancient  prerogative. 

To  return  to  the  name  Anglican : 

Professor  Cheyney,  in  limiting  the  name  of  the  English 
Church  to  the  post-Reformation  settlement,  is  obviously  and 
directly  at  variance  with  a  great  many  facts  besides  those 
given  here.  It  should  be  known  to  teachers,  for  instances, 
that  a  standard  book  of  reference  reprints  acts  and  docu- 
ments of  the  years  601,  1214,  1215,  1316,  1351,  1390, 
1394,  1401 — in  all  of  which  we  find  the  term  Church  of 
England  or  the  term  English  Church." 

Another  standard  historical  reference  book  shows  the 
same.  The  name  which  Cheyney  allows  "from  the  time  of 
Elizabeth  onward,"  was  used  for  many  centuries  before;  in 
the  grants  of  freedom  of  election  to  Churches;  four  times 
in  the  Statute  of  Provisors  (1351)  ;  that  in  the  reign  of 
Elizabeth's  father  there  is  reference  (1534 — Act  of  Su- 
premacy) to  "the  Church  of  England  called  Anglicana  Ec- 
clesia."  This  is  not  shall  be  called,  but  has  been  called. 
In  1829  we  have  "the  sacrament  of  the  Mass,  as  practised 
in  the  Church  of  Rome,"  and  the  term  "Roman  Catholic" 
occurs  nine  times  in  the  extracts  given."  These  two  books 
are  noticed  here  because  they  are  in  the  libraries,  they  are 
within  the  reach  of  teachers,  and  they  should  be  carried  into 
class  to  be  read  in  connection  with  any  such  statement  as 
that  which  has  been  given  in  Professor  Cheyney's  words. 

Scholars  of  Queen  Elizabeth's  time  had  no  intention  of 
calling  the  Church  Anglican  from  this  day  forward,  but 
rather  rested  in  the  hope,  if  not  in  the  certainty,  that  it  was 
called  so  from  their  day  both  backward  and  forward.  This 
is  well  proven  by  the  following,  and  it  must  be  remembered 

"  Anglo-Saxon  Chronicle,  under  dates  as  above. 

^8  Gee  and  Hardy :  Documents  Illustrative  of  English  Church  History, 
1896,  pp.  7,  78,  96,  102  note,  113,  126,  140.  Compare  Cheney  :  Translations 
and  Reprints  from  the  Original  Sources,  Vol.  II.,  No.  5,  U.  of  Pa.,  1895,  p.  14, 
once,  p.  15  twice,  2  Henry  II.,  c  15,  Statutes  of  the  Realm,  II.,  125-128. 
Three  twelfth  century  chroniclers  and  one  thirteenth  furnish  precedents  for 
using  the  terms  "Roman  Church"  and  "Anglican  Church." 

^*  Adams  and  Stephens :  Select  Documents  of  English  Constitutional 
History. 


148  THE  HISTORIANS  AND  THE  REFORMATION 

that  the  term  Anglican  Church  is  really  an  equivalent  trans- 
lation to  the  term  Church  of  England : 

In  1565  was  published  the  first  version  in  modern  Eng- 
lish of  Bede's  Ecclesiastical  History.  Bede  was  born  about 
900  years  before.  The  significance  of  this  translation  lies  in 
the  title,  and  in  the  purpose  which  the  translator  had  in 
view.  We  may  presume  that  he  was  distressed  at  the  arrival 
of  the  foreign  Protestants,  Bucer  and  others,  in  1549,  and 
at  the  results  of  their  work.  It  was  a  protest  against  a 
Protestantism  which  was  seen  to  be  going  too  far.  It  was 
this  which  drew  the  writer  to  address  Queen  Elizabeth,  and 
it  is  a  noteworthy  record  of  the  contemporary  meaning  and 
use  of  the  term  "Church  of  England." 

The  dedication  to  Elizabeth  says: 

"The  pretended  reformers  of  the  Church  in  your  Grace's 
dominions  have  departed  from  the  pattern  of  that  sounde 
and  catholike  faith  planted  first  among  Englishmen  by  holy 

St.   Augustine  our  Apostle I  have  gathered  a 

number  of  diversities  between  the  pretended  religion  of 
Protestants  and  the  primitive  faith  of  the  English  Church." 
With  the  same  object  in  view,  Bede  was  retranslated  in  1723 
and  1814.'" 

IN'ow  I  am  devoting  more  space  than  usual  to  this  history 
of  Prof.  Cheyney's,  because  it  is  a  recent  work;  it  comes 
from  a  great  university ;  and  it  has  attained  popularity.  The 
author  says :  "Thus  in  outward  form  at  least,  there  had  been 
introduced  a  complete  organization  of  Protestantism  in 
place  of  the  old  Koman  Catholic  faith."  "  Here  is  no  admis- 
sion of  any  growth,  adjustment,  or  reform  from  within. 
The  meaning  appears  to  be  that  this  introducing  consisted 
in  importing  or  imposing  (and  both  are  from  the  outside) 
a  complete  organization  of  Protestantism.  One  might  al- 
most suspect  him  of  describing  the  Scottish  Keformation, 
where  men  (quite  pardonably,  we  almost  admit)  expelled 
one  religion  and  imported  its  successor."  Now  it  is  a  perti- 
nent fact  that  the  Church  of  England  has  never  given  her- 
self the  title  Protestant.     Protestantism  must  be  sought  and 


'»  Stapleton :  The  History  of  the  Church  of  Englande,  Compiled  by  Ven- 
erable Bede,  Englishman,  translated Thomas  Stapleton,  etc.     1565. 

"See  (forward),  Chapter  XVII.,  on  the  Law.     It  is  all  against  Cheyney. 
"See  (forward),  Chapter  XVI.,  on  the  Scottish  Reformation. 


SOME  AMERICAN  TEXT  BOOKS  149 

found  (1)  in  those  who  have  rebelled  against  her,  and  (2) 
in  parties  tolerated  in  her  own  membership  for  the  purpose 
of  securing  unity.  It  is  notorious  that  the  Protestant  sects, 
parties,  and  reform  societies  in  England  have  repeatedly 
and  unceasingly  tried  to  change  the  Church  and  her  services 
and  her  Prayer  Book,  for  the  very  cause  that  the  Church  is 
not  Protestant."  The  agitation  to  make  it  become  Protestant 
is  continuing  to  the  present  day."  This  is  no  news  to  Prof. 
Cheyney,  for  he  tells  us  there  was 

"A  plan  to  change  the  Prayer  Book  and  the  rules  of  the 
Church  in  such  a  way  as  to  make  the  Dissenters  conform  to 
them.  The  established  Church  would  thereby  have  been 
made  more  comprehensive.  But  now,  as  before  and  since, 
no  way  could  be  found  to  accomplish  it."  ^^ 

He  tells  us  how,  in  1664,  the  Protestants  tried  to  Protes- 
tantise, to  de-Catholicise,  the  Church,  and  could  not  do  it." 
There  was  little  in  the  Church  to  harmonise  with  a  "com- 
plete" Protestantism.  Her  Catholic  teaching  was,  to  them, 
unsatisfactory.  These  events,  tendencies,  and  perpetual 
Protestant  protests  against  the  Church  might  have  led 
a  modern  man  like  Professor  Cheyney  to  the  deduction 
that  the  Church  was  either  not  Protestant  or  something 
besides  Protestant.  Right  at  home  in  Philadelphia,  Pro- 
fessor Cheyney  has  a  distinct  witness  to  the  Catholic 
character  of  the  descendants  of  the  English  Church.  For 
in  1873,  some  Protestants  in  the  American  Church  with- 
drew from  it  and  made  a  sect  and  a  Prayer  Book  of  their 
own,  for  the  obviously  correct  reason  that  her  teaching 
is  Catholic.  Their  writings  are  full  of  sensational  testi- 
mony showing  their  judgment  that  the  Church  teaches 
Catholic  faith  and  methods,  and  that  they,  as  Protestants, 


2'  As  shown   In  Frere  and  Douglas :    Puritan  Manifestoes. 

2*  The  Kensit  protest  against  the  new  Archbishop  of  York  was  in 
January,  1909.  The  same  party  has  been  furnishing  the  public  with  more 
evidence  of  the  same  liind  in  meetings  as  recently  as  July  of  this  same  year, 

2"  Cheyney  :  Short  History,  p.  512. 

"  Cheyney  :  Short  History,  p.  445  and  446.  "There  were  no  longer  any 
Bishops."  But  what  became  of  them?  Does  not  this  leave  an  impression  of 
a  break  in  the  succession?  "In  1661  appointments  were  made  to  all  the  old 
Bishoprics."  P.  470.  Does  not  this  leave  an  impression  that  succession  was 
restored  by  royal  power?  There  is  a  kind  word  for  one  class  of  exiles  on  p. 
468,  for  another  on  p.  470,  but  not  a  word  of  these  Bishops,  as  if  they  had 
ceased  to  exist.     How  can  we  teach  history  in  this  way? 


150  THE  HISTORIANS  AND  THE  REFORMATION 

never  really  should  have  allowed  themselves  to  enter  her 
membership.     Says  one  of  them: 

"The  hope  of  having  the  errors  in  her  Prayer  Book  ex- 
punged by  Convention  decisions  was  a  desire  cherished  for 
years,  until,  in  almost  hopeless  despair,  it  was  found  that 
within  the  Church  this  was  impossible,  and  the  only  remedy 
was  separation."  " 

The  next  mark  of  inaccuracy  almost  inclines  the  dis- 
criminating reader  to  the  theory  that  the  author  might  be 
unfamiliar  with  the  common  documents  of  the  Church. 
Prof.  Cheyney  says,  "The  Reformation  passed  rapidly  on 
to  its  last  stage,  that  of  alteration  of  religious  beliefs."  " 
How  this  statement  could  be  made  passes  comprehension. 
The  religious  beliefs  of  the  laity  (who  always,  of  course, 
make  up  the  bulk  of  the  members  of  the  Church)  are  ex- 
pressed in  the  Catholic  creeds.  These  also  form  part  of 
the  daily  devotions  enjoined  upon  the  clergy.  As  they  begin 
with  the  words  "I  believe,"  they  certainly  have  a  docu- 
mentary right  to  the  title  "religious  beliefs."  The  compo- 
sition of  the  "Articles  of  Religion"  never  displaced  the 
Creeds  nor  changed  their  interpretation.  No  alteration  was 
made  in  our  religious  beliefs.  The  changes  actually  made 
can  be  understood  and  described  by  a  single  example.  Ideas 
and  customs  grew  up  around  the  Catholic  creeds.  "The 
forgiveness  of  sins,  the  resurrection  of  the  body,  and  the  life 
everlasting,"  acquired  a  sentiment  not  foreign  to  the  Creed 
yet  not  inhering  in  it,  that  the  saints  departed  this  life 
could  be  addressed  to  secure  their  help  and  favor.  Love 
shown  to  a  saint's  statue  was,  in  a  way,  love  shown  to  the 
saint  himself.  Candles  burned  before  the  statue  showed 
love  for  the  saint  and  increased  his  popularity  and  the  power 
of  his  example,  and  induced  others  to  call  upon  him  for  aid. 
All  this  is  very  natural.  We  do  something  the  same  thing 
ourselves,  when  we  place  in  a  handsome  and  expensive  frame 
the  portrait  of  one  we  love.  Attention  to  the  picture  shows 
love  of  the  person.     A  candle  before  a  saint's  image  showed 


2'  Mrs.  Annie  Darling  Price :  History  of  the  Formation  and  Growth  of 
the  Reformed  Episcopal  Church,  1902,  p.  10.  Tliis  boolj  is  presumably 
autlioritative,  as  it  carries  a  preface  by  tlieir  Presiding  Bishop,  Latanfi. 

*8  Cheyney :  Short  History,  p.  311. 


SOME  AMERICAN  TEXT  BOOKS  151 

devotion  to  the  saint.  ISTow  these  were  ordered  excluded 
from  the  Churches.  The  custom  had  gone  too  far.  People 
attached  too  much  importance  to  the  efficacy  of  the  candles. 
The  articles  in  the  creed  around  which  these  ideas  and 
customs  had  gathered  in  the  passing  of  time,  remained  un- 
touched. 

It  is  entirely  too  extreme  a  statement  to  give  such  a 
name  as  "alterations  of  religious  beliefs"  to  such  movements 
as  these,  neither  essential  nor  radical,  hardly  touching  the 
ritual,  dealing  largely  with  the  ceremonial.  We  have  heard 
it  said  that  a  dusty  table  is  still  a  table  after  dusting,  a  dirty 
face  is  still  a  face  after  washing,  and  an  overgrown  hedge 
(after  being  trimmed)  is  the  same  hedge  still.  Plainly, 
the  Church  of  England,  in  creed,  sacrament,  and  ministry, 
was  the  same  after  as  before  the  Reformation. 

Cheyney  refers  to  the  Pope  as  "the  head  of  the 
Church.""  Wakeman,  in  a  manner  wider,  as  well  as  more 
accurate,  speaks  of  the  same  area  of  ecclesiastical  influence 
as  the  Western  Church,  and  correspondingly  he  makes  men- 
tion of  the  Eastern  Church.'"  I  find  pupils  generally  have 
small  or  no  suspicion  of  the  existence  of  an  Eastern  Church 
whose  apostolic  origin  has  kept  her  for  all  these  centuries 
exactly  in  the  present  position  of  the  Church  of  England; 
independent  of  Papal  control.  The  Eastern  Church  fur- 
nishes the  exact  and  only  key  to  solve  the  riddle  of  the 
early  independence  of  the  English  Church,  her  vigorous  yet 
unsuccessful  resistance  to  encroaching  Roman  influences, 
and  her  ultimate  and  present  condition  of  Catholic  inde- 
pendence. ISTo  fair  historian  can  therefore  fail  to  make  ex- 
planation of  this  remarkable  parallel,  nor  use  phraseology 
which  will  exclude  these  phenomena  from  comparison  with 
the  English  situation.  Prof.  Cheyney  does  not  bring  out 
the  limit  praemunire  set  to  Roman  influence  as  partly  a 
survival  of  the  primitive  sense  of  independence.  ISTor  does 
he  show  how  Theodore  of  Canterbury,  William  of  JSTor- 
mandy,  Stephen  Langton,  though  in  Roman  orders  or  pro- 

=9  Cheyney :  Short  History,  pp.  107,  93  ;  and  an  equivalent  phrase  on 
p.  160. 

'o  Wakeman  :  History  of  the  Church  of  England,  pp.  154,  189,  "Western"  ; 
70  "Orthodox." 


152  THE  HISTORIANS  AND  THE  REFORMATION 

vided  with  Roman  authority,  refused  to  yield  to  Roman 
suggestion,  on  the  simple  ground  that  the  Church  of  Eng- 
land was  free.  The  Papacy  as  it  is  now  understood  evi- 
dently had  no  place  in  their  theologies. 

Prof.  W.  E.  Collins,  in  an  article  published  May  Y, 
189Y,  says: 

"  'The  power  of  the  Papacy'  in  the  sense  of  later  days 
was,  of  course,  a  thing  entirely  unknown  to  the  early 
British  Church,  as  it  was  to  the  rest  of  the  Church  Catholic." 

Prof.  Cheyney  does  not  once,  I  believe,  refer  to  the  min- 
isters of  the  English  Church  as  priests,"  though  he  uses  the 
old  name  for  the  higher  order,  Bishops.  The  name  priest 
was  never  cut  out  from  any  revision  of  the  Prayer  Book. 
It  has  always  stood,  just  as  it  is. 

It  is  not  therefore,  true,  that  "all  priests  were  banished 
from  the  country"  (in  the  time  of  James  I.)  unless  the 
qualifying  word  Roman  had  been  added.  The  author  does 
not  show  that  he  is  acquainted  with  such  an  historical  docu- 
ment as  the  Book  of  Common  Prayer  and  its  unchanged  and 
even  now  unchanging  features,  as  he  speaks  of  Catholic 
priests,  of  English  Church  "ministers,"  and  of  "clergy- 
men." ^^  In  all  this  we  see  discrimination  against  official 
terms  and  original  documents.  While  the  term  "clergymen" 
is  used  in  1164  in  the  Constitution  of  Clarendon,  it  is  of 
course  there  used  to  include  priests  and  those  of  other  orders. 

On  this  point  we  have  two  historical  circumstances  of 
great  weight  and  interest.  The  first  is  the  fact  that  the 
reformers,  when  they  prepared  their  directions  for  conduct- 
ing ordinations  for  the  future  in  the  English  Church,  in- 
serted a  statement  that: 

"it  is  evident  unto  all  men,  diligently  reading  Holy  Scrip- 
ture and  ancient  authors,  that  from  the  Apostles'  time  there 
have  been  these  Orders  of  Ministers  in  Christ's  Church — 
Bishops,  Priests,  and  Deacons  ....  and  to  the  intent 
that  these  Orders  may  be  continued." 

This  should  settle  the  question  whether  the  reformers 

«i  For  the  possible  explanation  of  some  errors  In  this  matter,  see  before, 
page  132. 

»2  Cheyney:  Short  History,  pp.  391,  392;  347,  349,  386,  404,  439,  470, 
and  489.  Cheyney :  Translations  and  Reprints,  Vol.  III.,  No.  5,  1896,  p.  31, 
shows  "clergyman"  not  a  name  peculiar  to  reformed,  and  "Roman  Church" 
In  the  thirteenth  century  In  Vol.  III.,  No.  6,  p.  15. 


SOME  AMERICAN  TEXT  BOOKS  153 

intended  to  continue  the  order  of  priests;  for  they  say  that 
they  did.  It  is  noticeable  that  these  words  have  remained 
where  they  were  set. 

The  edition  from  which  I  first  copied  them  happened 
to  be  a  print  of  1859,  and  they  are  the  same  in  1909.  They 
are  printed  in  every  copy  of  the  Book  of  Common  Prayer, 
continuously  since  the  Reformation.  This  is  documentary 
and  official  evidence  of  a  high  order,  and  no  such  statement 
of  intention  occurs  in  the  religious  books  of  any  religious 
body  coming  out  of  or  since  the  Reformation;  and  these 
words  alone  would  render  the  English  Reformation  unique. 

The  second  circumstance  is  the  fact  that  in  their  direc- 
tions for  ordination  the  reformers  inserted  a  provision  long 
supposed  to  be  a  rule  made  at  the  Council  of  Carthage,  A.D. 
398,  that  Bishops  should  be  consecrated  by  Bishops,  priests 
by  a  Bishop  with  priests,  and  deacons  by  the  Bishop  alone. 
There  can  be  no  question  that  the  English  Church  carried 
this  peculiar  arrangement  with  the  intention  of  perpetuating 
the  old  orders  of  the  ministry  with  Apostolic  Succession.'* 
In  England  and  in  the  allied  American  Church,  this  has 
been  the  unvarying  rule.  It  proves  in  the  clearest  sort  of 
way  that  the  reformers  were  and  that  their  successors  have 
been  guided  by  the  principle  of  Continuity  in  retaining  the 
line  of  Orders  which  they  found,  including  priests. 

It  is  in  the  index  especially  that  Prof.  Cheyney  (or  his 
publisher)'^  discloses  the  drift  of  the  book  as  to  the  origin 
of  the  Church  of  England.  For,  as  Alfred  A.  Pollard  says 
in  an  interesting  little  expert  article  on  "Indexing:" 

"An   index  may  be  made   as   explanatory   of  aims   and 
standpoints  as  a  preface,  and  in  far  greater  detail."  ^° 

So  in  testing  a  history,   the   index  often   furnishes   a 

88  Procter :  A  History  of  the  Book  of  Common  Prayer,  with  a  Rationale 
of  its  Offices,  with  an  introductory  chapter  on  the  History  of  the  American 
Liturgy,  1889  ;  p.  480.  The  new  Frere's  Procter  could  have  given  this  quota- 
tion indicating  the  misapprehension  which  so  long  prevailed,  but  it  was  aside 
from  their  purpose.  But  it  is  much  to  the  purpose  in  showing  the  re- 
formers'  intentions. 

'*  I  have  very  kind  letters  from  Professor  Cheyney  and  from  Ginn  & 
Company,  his  publishers,  saying  that  they  intend  no  Injustice  to  any  point 
of  view.  I  am  therefore  unwilling  to  retain  the  criticisms  of  the  book  but 
for  the  fact  that  it  remains  in  circulation  and  has  greatly  contributed  to 
the  general   misunderstanding. 

^^  In  Cornhill,  reprinted  in  The  Living  Age,  Boston,  April  4,  1908. 


154  THE  HISTORIANS  AND  THE  REFORMATION 

clue  to  the  treatment  of  the  continuity  of  the  English 
Church,  For  instance,  in  Cheyney,  all  references  to  British 
and  English  pre-Reformation  Christianity  are  bravely  in- 
dexed as  "Church  of  Eome."  Cheyney  evidently  wants 
to  stand  on  the  extreme  line.  He  departs  even  from  the 
precedent  of  moderate  writers  who  would  at  least  give  the 
pre-Reformation  Church  the  neutral  name  of  "Catholic."  In 
the  time  of  James  I.,  Cheyney  finds  the  "Church  of  Eng- 
land" for  his  index,  having  reached  the  385th  page  of  his 
history.     Surely  this  is  the  limit  of  partiality. 

Authors  often  escape  responsibility  for  indices.  It  is 
however  a  fact  that  indexing  has  been  done  on  two  theories. 
Cheyney  holds  one,  and  stands  with  Macaulay,  while  on  the 
other  side,  indexing  all  the  way  through  as  Church  of  Eng- 
land, we  find  Green,  Gardiner,  Freeman,  and  others. 

Green's  indexing  is  a  study  in  itself.  Roman  Catholics 
he  indexes  beginning  under  Elizabeth.  Before  that,  English 
Church  begins,  with  its  foundation  almost  at  the  very  first 
of  his  book.  There  are  fifteen  items  indexed  under  this  head 
up  to  Henry  VIII. ,  and  nineteen  after."  Repeating  this 
policy.  Green  again  indexes  "Catholics,  Roman"  beginning 
with  Elizabeth's  reign,  and  "Church  of  England  founded  by 
Theodore  of  Tarsus,"  and  from  this  the  same  going  forward." 
He  does  not  index  Anglican  or  Anglicanism.  Wakeman 
does  not  index  Church  of  England,  but  the  name  is  found 
in  the  text  from  the  beginning.^* 

Under  1552  Prof.  Cheyney  says:  "]^o  clergyman  was 
allowed  to  use  the  old  Mass  or  any  other  form  of  worship 
than  that  established  by  law."  '° 

It  is  desirable  to  see  the  other  side  of  this  Act  in  order 
to  uncover  a  few  facts  which  Professor  Cheyney  does  not 
mention.  From  his  words  it  does  not  appear,  as  neverthe- 
less is  quite  true,  that  the  Act  makes  no  mention  of  the  Mass 
or  of  the  "old  Mass."     In  section  5,  subsection  5,  it  makes 

'*  Green  :  History  of  the  English  People,  Index. 

"  Green :  Short  History  of  the  English  People,  Index. 

»'  Wakeman :  History  of  the  Church  of  England,  pp.  30,  35,  37,  46 
(twice)    47    (twice),   50,  51,   52,   53,  54,  56,  58    (twice),  etc.,   etc. 

'^P.  312.  More  evidence  of  Prof.  Cheyney's  discrimination  against  the 
English  Church  may  be  found  in  the  European  Background  of  American 
History,  1904,  being  Vol.  I.  of  "The  American  Nation — A  History,  1300-1600," 
28  vols.,  edited  by  Prof.  A.  B.  Hart,  pp.  201,  202. 


SOME  AMERICAN  TEXT  BOOKS  155 

provision  for  continued  ordinations  of  priests,  with  Bishops 
and  deacons.  With  the  Communion  actually  "established  by 
law"  and  the  priesthood  distinctly  retained,  it  is  not  clear 
that  there  was  a  break  in  the  main  service  of  old,  or  that  the 
Mass  was  abolished  or  any  essential  feature  of  it  cut  away. 
What  we  actually  have  is  simplification  of  ceremonial  and  a 
return  to  the  primitive  name.  In  the  first  year  of  Elizabeth 
we  have  an  act  for  the  administration  of  the  sacraments,  and 
twelve  years  later  we  have  an  act  speaking  of  priests  of  the 
Word  and  sacraments,  and  in  another  act  of  eighty-one  years 
later  we  have  again  sacraments.  Bishops,  priests,  and  dea- 
cons. The  sequence  displays  a  continuous  presence  and 
recognition  of  the  essential  features  of  the  old  service.  By 
1581,  the  twenty-third  year  of  Elizabeth,  the  Koman  Cath- 
olic service  is  known  as  the  Mass  and  the  national  Church 
service  as  the  Communion.  They  have  their  features  in 
common,  and  they  have  their  differences,  the  chief  of  which 
are  ceremonial  and  lingual,  but  especially  the  papal  obedi- 
ence of  the  priest  who  says  the  Mass ;  the  priest  who  says  the 
Communion  service  obeys  the  law  and  the  Church  of  the 
land.  The  names  now — not  before — become  a  test  of  na- 
tional loyalty.  The  birth  of  Holland  abroad  and  the  thicken- 
ing of  conspiracies  around  the  throne  at  home  point  the  need 
of  protection.  The  Mass  or  Roman  service  is  prohibited 
under  penalty  by  this  Act  of  1581.  It  is  an  act  of  Parlia- 
ment, not  an  act  of  the  English  Church.  It  is  a  post- 
Reformation  and  not  a  Reformation  circumstance.  It  takes 
place  long  after  continuity  of  orders,  sacraments,  priests, 
have  been  assured.  The  continuity  of  sacramental  worship 
and  ministerial  priesthood  is  assumed  in  the  act,  it  is  Roman 
interference  which  is  aimed  at:  but  it  is  just  this  continuity 
which  modern  writers  intend  to  deny  or  practically  succeed 
in  denying  when  they  say  the  Mass  is  abolished  or  prohibited. 
Even  with  this  legal  precedent  before  us,  late  in  time  and 
checked  off  by  defined  and  limited  circumstances,  it  becomes 
untrue  to  say  the  Mass  was  abolished,  because  it  conveys  an 
impression  beyond  the  limits  of  the  facts.  Pupils  under- 
stand it  in  the  sense  of  other  Reformations  in  which  con- 
tinuity of  ministry  and  sacraments  was  indeed  destroyed. 


156  THE  HISTORIANS  AND  THE  REFORMATION 

The  phrase,  legally  true  within  limits,  cannot  be  used  in  a 
common  audience  without  creating  false  impressions.  The 
pupil's  mind  passes  quickly  from  the  legal  sense,  where  the 
words  may  be  true,  to  the  religious  sense,  where  they  are  not 
true.  It  is  a  serious  error  to  put  the  language  of  1581  into 
an  act  of  1552,  it  is  a  serious  matter  to  use  the  words  of  any 
time  without  laying  again  the  foundation  of  facts,  and  it  is 
a  serious  matter  to  use  the  words  in  any  connection  when 
speaking  to  persons  who  will  understand  them  in  the  sense 
of  our  Zwinglian  and  Calvinist  traditions.  Teachers  of  his- 
tory are  the  last  persons  who  should  be  reminded  of  this. 
They  are  to  be  not  the  authors  of  confusion,  but  of  under- 
standing. 


(By  Katharine  Coman,  Ph.B.,  Professor  of  History  and 
Economics  in  Wellesley  College,  and  Elizabeth 
Kimball  Kendall,  M.A.,  Associate  Professor  of 
History  in  Wellesley  College: 
A  History  of  England  for  High  Schools  and  Acade- 
mies, 1899,  1900,  1902. 

1906 — Eeported  from:  Augusta  (Ga.),  Columbus,  Boston, 
Buffalo,  Chicago,  Denver,  Dayton,  Jersey  City, 
Lincoln,  Lowell,  l^ew  York,  Pawtucket,  Portland 
(Maine),  and  Portland  (Ore.). 
Colleges:  for  reference  only,  reported  from  a  large 
number. 

1909 — Eeported  from:  Birmingham,  Boston,  Chelsea,  Great 
Palis  (Mont.),  Lincoln,  Madison,  Meriden,ISrashua, 
ISTewton,  Somerville,  Williamsport. 
Koanoke  College  (3,348) ;  Transylvania  University 
(1,129)  ;  and  one  smaller  institution. 

This  book  recognizes  not  only  the  dependence  of  the 
Church  of  England  upon  the  Koman  see  during  the  ages 
before  the  Reformation,  but  also  that  primitive  independence 
which  just  as  certainly  went  along  with  it.  This  is  the  key 
to  the  Reformation  as  an  adjustment  within  the  life  of  the 
Church  rather  than  a  break  off,  or  a  new  start  upon  Holy 


SOME  AMERICAN  TEXT  BOOKS  157 

Scripture  alone.     Of  the  time  of  William  the  Conqueror, 
Coman  and  Kendall  say: 

"Rome  had  hoped  from  William's  invasion  of  England 
closer  relations  between  the  Papal  See  and  the  English 
Church,  and  these  anticipations  were  in  some  degree  real- 
ized. .  .  .  The  Norman  clergy  introduced  into  Eng- 
land the  stricter  discipline  imposed  upon  the  continental 
Church  by  Gregory  VII.  .  .  .  The  Conqueror  was  a 
faithful  son  of  the  Church,  and  yet  the  pretensions  of 
Gregory  VII.  to  supreme  authority  in  ecclesiastical  affairs 
were  met  by  uncompromising  denial."  *" 

One  point  comes  out  in  this  book,  of  which  teachers 
should  take  note.  An  interesting  page  gives  a  fac-simile  of 
the  closing  sentences  and  signatures  of  the  Charter  of  Battle 
Abbey  (1087)  and  among  the  signatures  we  find  Bishops  of 
Winchester,  York,  Exeter,  Rochester,  and  Chester  made  re- 
spectively as  Wint,  Ebor,  Exon,  Rot,  Cestren — in  the 
same  form  and  style  as  that  now  in  use  by  their  successors 
of  to-day." 

Who  can  doubt  that  every  English  Bishop  who  thus  signs 
himself  after  the  ancient  model  intends  to  assert  the  identity 
and  continuity  of  his  see  and  orders  with  those  of  the  most 
ancient  times?  In  a  long  life  like  that  of  the  English 
Church,  an  incident  like  the  Reformation,  with  its  causes 
and  results,  is  but  as  a  sleep,  a  fever,  a  wound,  or  a  battle, 
with  awakening,  convalescence,  recovery,  or  peace,  in  a 
human  life  of  somewhat  more  than  ordinary  strenuousness. 
As  tendencies  to  death  are  overcome  by  the  stronger  power 
of  life,  so  the  experiences  of  the  Church  increase  her  fame 
and  her  usefulness  through  the  unconquerable  and  unquench- 
able Presence  of  the  Holy  Spirit. 

Coman  &  Kendall's  second  paragraph  on  "The  Prot- 
estant Revolution"  certainly  could  not  well  be  taught,  and 
seriously  needs  some  qualifications."  What  exactly  was  done, 
and  who  was  responsible  for  it  ?  There  seems  to  be  some  con- 
fusion. This  History  starts  to  describe  the  other  and  larger 
portion  of  the  Western  Church  as  the  Church  of  Rome,  but 
as  soon  as  its  agents  get  into  English  affairs  they  become  "the 
Catholics."     One  cannot  avoid  being  amused  at  the  inno- 

*<>Ed.    of  1900,   pp.   83   and   85.  "P.    87.  «p    238. 


158  THE  HISTORIANS  AND  THE  REFORMATION 

cence  of  the  tale  that  "many  of  them"  ("the  Catholics") 
found  their  way  into  the  Anglican  Church  and  formed  the 
"nucleus  of  the  High  Church  party.""  It  would  be  just  as 
fair  to  add  that  many  of  the  Calvinists  and  Puritans  found 
their  way  also  into  the  Anglican  Church,  or  rather  were  kept 
there  by  Calvin's  advice,  to  form  the  nucleus  of  the  Low 
Church  party^  Then  "the  Puritan  party  .  ,  .  thought 
more  of  conduct  than  of  Church  government.""  Surely  this 
raises  a  false  issue.  It  may  be  imputed  to  all  parties  and 
all  sects  and  Churches  that  they  have  thought  more  of  con- 
duct than  of  government,  if  they  were  at  all  true  to  their  own 
standards ;  and  all  government  is  but  a  means  to  the  end. 

There  is  something  on  Wesley,  but  no  mention  of  other 
leaders  and  their  achievements.  The  treatment  of  the  mod- 
ern religious  movements  is  indeed  scant. 

To  return  to  the  Reformation  period  for  one  more  para- 
graph. We  are  told  rightly  under  "The  Protestant  Reforma- 
tion" :  "The  divorce  question  .  .  .  opened  the  way  to  sep- 
aration from  Rome  and  reform  in  the  Church."  With  equal 
truth  it  might  have  been  added  that  the  reforms  were  on  the 
way  without  the  divorce,  and  would  have  arrived  anyway. 
They  had  started,  and  England  must  have  faced  them.  His- 
torians should  always  put  that  item  into  their  story.  Then 
"To  all  appearances  the  Church  in  England  was  never  so 
strong  as  at  the  accession  of  Henry  VIII."  "  That  this 
might  have  been  written  Church  of  England  is  shown  by 
some  lines  only  four  pages  after  this :  "Parliament  now 
declared  the  Pope  to  have  no  more  authority  over  the  Church 
of  England  than  any  other  foreign  Bishop,  and  by  the  Act 
of  Supremacy  (1534)  the  king  was  made  supreme  head  of 
the  Church  of  England."  It  is  only  fair  to  say  that  this 
declaration,  using  the  very  words  Church  of  England,  is 
quoted  correctly  in  nearly  all  the  school  histories.  If  this 
was  the  Church  of  England,  then  of  course  to  speak  of  its 
foundation  in  the  time  of  Elizabeth  or  Edward  VI.  is  absurd. 
The  words  of  the  Act  intimate  that  Henry  was  a  new  head 
of  an  old  organization.     Henry's  Church  was  the  Church  of 

"  p.   263.  "  p.   287.  "  p.    227. 


SOME  AMERICAN  TEXT  BOOKS  159 

Magna  Charta  and  Anselm,  the  "Church  of  England."  We 
regret  the  use  of  the  words  doctrine  and  doctrinaL"  While 
justified  by  precedent,  the  terms  were  differently  understood 
by  the  average  reader  of  some  years  past.  It  becomes  now 
an  occasion  of  error  as  to  what  was  really  intended  and  ac- 
complished by  reformers.  The  doctrinal  discussion  of  to-day 
and  to-morrow  centers  around  the  Articles  of  the  Apostles' 
Creed,  which  were  accepted  by  the  Keformers  without  ques- 
tion or  strife.  This  always  escapes  the  younger  student.  If 
the  new  movements  require  the  use  of  the  term  doctrinal, 
there  should  be  an  effort  made  to  get  before  the  mind  an  idea 
that  the  change  did  not  involve  the  old  creeds.  Too  many 
people  already  say  that  the  Creed  was  changed  at  the  Ref- 
ormation ;  a  statement  entirely  untrue. 

The  Index  is  after  the  approved  manner  of  Green  and 
his  line  of  English  later  historians.  A  sentence  like  this 
should  be  readjusted:  "Less  than  two  hundred  out  of  nine 
thousand  (parish  clergy)  remained  true  to  Rome."  That  is, 
the  majority,  or  over  8,800  out  of  9,000,  remained  true  to 
the  English  Church:  such  a  vast  majority  is  entitled  to  equal 
praise,  and  the  words  "remained  true"  certainly  carry  praise. 


By  H.  H.  Guerber:     The  Story  of  the  English,  1898. 
1909 — Reported  from  Hartford,  Paterson. 

In  the  time  of  Henry  VIII.  is  an  indication  of  the  three- 
fold division  of  religious  opinion  into  Roman  Catholic,  Prot- 
estant, and  Catholic.  But  this  sounds  strange:  "It  was 
owing  to  Cranmer  that  English  came  to  be  used  in  the  ser- 
vices of  the  Church.  This  marked  him  as  a  leader  among 
those  who  favored  Protestant  ideas."  ''  The  term  Roman 
Catholic  is  used  a  great  many  times ;  "  and  the  term  Catholic 
is  often  given  the  same  meaning ;  ^^  Roman  Catholics  are  in- 
dexed under  Wyclif,  Henry  VIII.,  Mary,  and  to  Victoria; 
the  Church  of  England  is  indexed  first  under  Elizabeth,  and 


«P.  232. 

*^P.  248. 

"Pp.  219  and  220. 

«Pp.   225,  228,  238,  244,  252,   254,   281,   285. 

'opp.   225,   227,  230,  242,  244,   252,  253,  274,  281,   285. 


160  THE  HISTORIANS  AND  THE  REFORMATION 

then  on.     l^or  is  Church  or  Christianity  indexed  at  any- 
earlier  time  than  those  above. 


By  Samuel  Bannister  Harding,  Ph.D.,  Professor  of  Euro- 
pean History,  Indiana  University,  in  consultation 
with  Albert  Bushnell  Hart,  Professor  of  History, 
Harvard  University: 
Essentials  in  Mediaeval  and  Modern  History,  1905 ; 
being  one  of  the  series  on  Essentials  in  History. 

1909 — Reported:     Baltimore,    Boston,    Brockton,    Buffalo, 
Cincinnati,  I^ewton ;  also  four  smaller  colleges. 

Professor  Harding's  first  bad  statement  in  Church  His- 
tory— bad  because  only  half  true — is  that  the  Pope,  "as 
Bishop  of  Rome,  was  head  of  the  Christian  Church."  "  It 
would  seem  that,  for  the  love  of  accuracy,  space  could  have 
been  spared  to  write  "head  of  the  western  part  of  the  Chris- 
tian Church."  Even  this  would  be  partial,  overlooking  the 
prolonged  struggle  in  England  and  the  easy  victory  of  Roman 
influence  in  Spain,  Gaul,  and  Italy;  but  it  would  be  better 
than  the  brief -and-easy,  but  misleading  given  statement.  He 
uses  the  words  "the  Church  which  resulted"  from  the  Eng- 
lish Reformation."  If  it  is  true  that  "England  as  a  nation" 
separated  "from  the  Roman  Catholic  Church,"  there  is  a 
corresponding  truth  that  the  English  Church  as  a  Church 
separated  from  the  growing  imperial  and  civil  functions  of 
the  papacy  which  she  was  extending  over  the  western  world. 
The  movement  cannot  alone  be  represented  as  a  political 
move  against  the  Roman  Church  without  also  being  explained 
as  a  religious  move  against  a  power  that  was  in  politics. 
Prof.  Harding  notes  that  "Resistance  to  the  Papacy  was  em- 
bodied in  the  Statutes  of  Provisors  and  Praemunire."  Queen 
Mary  was  a  "Catholic"  and  restored  the  "Catholic  religion," 
which  was  "the  old  religion,"  In  Elizabeth's  reign,  "Cath- 
olic priests  and  laymen  were  put  to  death  for  refusing  to  con- 
form to  the  new  religion."  Just  where  he  does  not  need  the 
word  Roman,  he  puts  it  in ;  "hatred  of  Roman  Catholicism 
put  Charles  I.  to  death,"  when  it  was  really  hatred  of  Cath- 

"P.   24.  "P.    313. 


SOME  AMERICAN  TEXT  BOOKS  161 

olicism  in  the  English  Church.  And  worst  of  all,  "Under 
Cranmer  ...  a  Protestant  creed  was  adopted." "  We 
have  always  thought  there  were  three  Creeds — Apostles',  l^i- 
cene,  and  Athanasian — and  that  all  were  continuously  used 
in  England.  We  can  see  no  advantage  in  a  loose  applica- 
tion of  the  term,  certain  to  produce  false  impression  upon 
the  student. 

Professor  Harding  should  be  reminded  that  there  is  no 
possible  discourtesy  in  speaking  of  the  Papal  Christian 
Church  as  the  Roman  Catholic  Church  or  as  the  Koman 
Church.  There  is  plenty  of  precedent  for  these  terms.  For 
instance,  in  the  year  1122  Pope  Calixtus  II.  makes  a  con- 
cordat with  Henry  V. ;  describes  himself  simply  as  Bishop 
Calixtus;  and  his  Church  as  the  Koman  Church.  Henry's 
part  speaks  four  times  of  the  Roman  Church,  and  once  of 
the  Catholic  Church.  We  only  call  attention  to  the  bare 
fact  of  the  use  of  the  term  Roman  Church  at  such  a  time  and 
by  such  official  papers.  The  same  use  is  traced  back  to  the 
year  1076.  This  is  sufficient  to  show  both  the  precedent  and 
the  acceptability  of  the  term." 


By  Edward  M.  Lancaster,  Principal  of  the  Gilbert  Stuart 
School,  Boston: 
A  Manual  of  English  History  for  the  use  of  Schools, 
187Y  and  1900.    Revised  Edition. 
This  manual  was  in  wide  use  twenty  years  ago,  but  in 
1906  was  reported  from  a  few  cities.     It  is  advertised  in  the 
1908  catalogue  of  High  School  and  College  Text  Books,  by 
the  American  Book  Co. 

A  very  few  reports  for  1909. 

Henry  "drew  up  with  his  own  hand  the  Articles  of  Re- 
ligion. These  showed  that  the  king  had  taken  the  middle 
ground  between  Protestants  and  Catholics."  Under  Henry 
"the  Church  of  England"  first  makes  its  appearance 
and   again  is  restored  as  "the  Protestant  religion"   under 


"Pp.    389,    315,    316,    317,    318. 

"*  F.  A.  Ogg :  A  Source  Book  of  Mediaeval  History — documents  illustra- 
tive etc.,  edited  by  an  assistant  in  History  in  Harvard  University  and  In- 
structor in  Simmons  College.  American  Book  Company,  1908.  Pp.  279,  280, 
273. 


162  THE  HISTORIANS  AND  THE  REFORMATION 

Elizabeth,  and  is  described  as  "the  new  religion."  "Laud 
sought  to  mahe  the  Church  of  England  Catholic  in  its  spirit 
and  practice."  The  author's  want  of  sympathy  and  unwill- 
ingness to  use  the  proper  terms  is  seen  in  such  expressions  as 
"the  Episcopal  Eeligion,"  "Episcopacy  as  the  national  re- 
ligion," and  the  king  is  "an  Episcopalian."  There  is  more 
than  a  page  on  Gladstone,  and  no  mention  is  made  of  his 
religious  convictions.^^ 


By  J.  ]Sr.  Larned,  formerly  superintendent  of  the  Buffalo 
Public  Library,  Editor  and  Compiler  of  History 
for  Ready  Reference  and  Topical  Reading: 
A  History  of  England  for  the  use  of  Schools  and 
Academies,  1900. 

1906 — Reported  a  small  college  enrollment  of  some  7,800 
students  by  replies  received :   viz.,  Brigham  Young 
University,  College  of  the  City  of  New  York,  Wil- 
son College  (Pa.),  Talladega  (Ala.),  University  of 
Denver,     University    of    ISTevada,     Wake     Forest 
(JST.C).     It  is,  however,  second  in  popularity  in 
Normal  Schools,  and  in  cities  it  forges  to  the  front : 
used   in  cities   aggregating  7,000,000   inhabitants 
namely,    Baltimore,    Boston,    Buffalo,    Brooklyn, 
Davenport,  Duluth,  Detroit,  Jersey  City,  Kansas 
City    (Mo.),    Milwaukee,    Omaha,    Philadelphia, 
Portland   (Me.),  Oakland   (Cal.),   San  Francisco, 
St.  Joseph,  Saginaw,  Washington,  and  Worcester. 
1909 — Reported  from  Baltimore,  Boston,  Buffalo,  Burling- 
ton (Vt.),  Keokuk,  Lancaster,  Madison,  Nashua, 
New  Bedford,   Ogden,  Providence,  Racine,   Sagi- 
naw, Sioux  City,  Spokane,  St.  Joseph,  Williams- 
port,  Worcester. 
University  of  Missouri   (2,536),  Transylvania  Uni- 
versity (1,129),  and  one  smaller  institution. 
We  have  "The   Separation  of  the  Church  of  England 
from  Rome" ;   "making  the   Church   in   England   an  inde- 
pendent Church. "°°     Larned  has  neglected  to  make  note  of 

"  Pp.  143,  141,  154,  330,  155,  185,  210  compared  with  221,  316,  317. 
»»  Pp.  271,  272,  275,  287,  and  288,  289,  292,  296,  299,  308,  309. 


SOME  AMERICAN  TEXT  BOOKS  ^  163 

causes  aside  from  the  divorce  which  operated  in  making  pos- 
sible the  separation  "from  the  Eoman  Church,"  but  these 
real  causes  he  records  simply  as  "The  Feeling  of  the  Eng- 
lish People."  Still  the  summary  of  Lamed  is  full  and  fair, 
more  than  any  other  up  to  this  point.  His  aim  to  be  fair  is 
evident  from  his  taking  counsel  of  such  opposites  as  Dixon 
and  Froude.  Under  Edward  VI.  began  "more  of  a  change 
and  reformation  in  the  Church  than  mere  secession  from 
Rome."  Cranmer,  who  was  responsible  for  the  popularity 
of  such  a  Catholic  document  as  our  English  Litany,  was  "a 
sincere  believer  in  the  doctrines  of  the  Reformation,"  but 
Earned  does  not  shotv  both  sides  of  the  shield.  With  more 
than  common  discrimination,  the  Thirty-nine  Articles  are  de- 
scribed as  "now  maintained  in  the  English  Church."  We 
may  doubt  whether  it  is  quite  as  true  to  say  that  in  Mary's 
reign  "Parliament  .  .  .  was  found  willing  to  restore  the 
ancient  service  in  the  Church."  Can  the  Communion  be  dis- 
criminated against  in  favor  of  the  Mass  ?  Larned's  caution 
returns  to  him  again  at  once:  "Acts  were  passed  which  an- 
nulled practically  everything  that  had  been  done  in  Church 
matters  during  Edward's  reign,  putting  them  back  to  about 
the  state  in  which  they  were  left  at  Henry's  death."  On  the 
persecutions  under  Mary  are  two  excellent  paragraphs,  quot- 
ing Lingard  and  Ranke,  Roman  Catholic  and  German  Prot- 
estant, with  an  impartial  result  in  the  assignment  of  results 
and  responsibility.  This  treatment  exhibits  a  sharp  contrast 
with  the  method  of  a  writer  who  appeals  in  other  matters  to 
these  same  historians,  Lingard  and  Ranke,  and  to  get  the 
other  side,  if  there  is  any  other  side,  after  the  presentation  of 
Lamed,  one  should  read  Cardinal  Gibbons'  very  curious  de- 
fense of  Queen  Mary's  persecutions."  "The  new  Reforma- 
tion of  the  Church"  should  end  as  follows:  Two  kinds  of 
.  .  .  opposition  were  kept  alive  .  .  .  one  among  Roman 
Catholics  .  .  .  according  to  their  own  rites ;  the  other 
.  .  .  prescribed.  The  alterations  in  the  creed  they  never 
secured  ;  in  the  worship,  they  were  met  with  a  policy  of 
simplified  ceremonial. 


"  In  Gibbons',  The  Faith  of  Our  Fathers,  1905,  p.  301. 


164  THE  HISTORIANS  AND  THE  REFORMATION 

"The  Reformation  in  Scotland  .  .  .  overturned  the 
old  Church.  .  .  Protestant  congregations  were  formed, 
which  took  possession  of  the  churches,  stopped  the  Mass," 
etc."  There  are  still  those  who  suppose  this  took  place 
in  England  instead  of  Scotland,  and  all  the  features  of 
the  Scottish  picture  are  transferred  to  the  other  side  of 
the  border.  No  one  draws  the  distinction  better  than 
Earned.  Few  faults  can  be  found  with  this  book; 
except  perhaps  the  use  of  the  word  "Catholic."  The 
index,  however,  takes  the  full  form,  page  654.  Under 
"Church  of  England  (established)"  we  have  "the  sep- 
aration of  the  Church  in  England  from  the  Roman 
Church  by  Henry  VIII."  But  we  should  like  to  ask,  When 
was  the  Church  of  England  established?  There  is  no  trace 
of  such  a  proceeding  in  Law  or  Acts  of  King  or  Parliament. 
Otherwise,  Earned  keeps  well  within  the  lines  shown  in  the 
British  Constitution  and  Laws.    It  is  an  admirable  text-book. 


By  Paul  Monroe,  Ph.D.,  Professor  in  the  History  of  Educa- 
tion, Teachers'  College,  Columbia  University: 
A  Text-Booh  in  the  History  of  Education,  1907. 

An  important  book  of  immense  scholarship,  probably 
destined  to  be  in  the  hands  of  teachers  everywhere  and  for  a 
long  time  to  come,  for  it  is  unlikely  soon  to  have  an  equal. 
It  has  a  valuable  chapter  on  the  Reformation.  It  speaks  gen- 
erally of  the  Roman  Catholic  Church.  This  is  a  good  prece- 
dent for  teachers,  who  should  take  the  necessary  care  to  be 
formal  and  exact,  as  well  as  dispassionate,  in  speaking  of  the 
various  divisions  in  or  from  the  Church.  It  is  not  the  teach- 
er's business  to  impart  bias;  the  formal  name  is  the  only 
thing  that  will  do. 

It  is  surprising  to  find  that  this  writer,  with  views  gen- 
erally penetrating,  makes  use  of  a  popular  catchword  which 
is  really  misleading  in  his  comparison  of  "two  views  of  re- 
ligion." °'  The  one  finds  the  truth  completed  in  the  authority 
of  the  Church,  the  other  in  the  reason  of  the  individual. 
These  are  of  course  Catholics  and  Protestants  respectively. 


"8  Pp.  311,  312,  320  and  other  places,  654. 
"  P.  402. 


SOME  AMERICAN  TEXT  BOOKS  165 

It  is  reallj  questionable  whether  in  actual  life  these  two 
parties  adhere  to  the  respective  theories  so  often  assigned  to 
them.  Everywhere  we  see  Catholics  making  use  of  reason 
and  logic,  and  the  sects  most  free,  tolerant,  and  indifferent  to 
"truth"  of  a  dogmatic  kind,  are  making  constant  use  of  per- 
suasion. Persuasion,  influence,  teaching,  preaching,  are  but 
authority  expressing  itself,  and  the  experience  of  the  Church 
in  its  faithful  members  may  be  equivalent  to  the  reasonings 
of  its  individuals. 


By  David  H.  Montgomery : 

The  Leading  Facts  of  English  History,  1887-1901. 

1906 — Montgomery  is  a  prime  favorite  in  the  cities,  though 
not  in  the  colleges.  It  has  been  used  in  Brooklyn, 
Baltimore,  Buffalo,  Cambridge,  Cleveland,  Dallas, 
Dfes  Moines,  Duluth,  Fall  River,  Jersey  City, 
Lowell,  Portland  (Me.),  ISTew  York  City,  Beading, 
Syracuse,  Worcester,  Wheeling,  Youngstown, 
Philadelphia,  Rochester,  and  Washington.  These 
cities  have  a  population  of  over  eight  millions.  The 
colleges  specifying  this  history  are  Cedarville(0.), 
Hedding  (O.),  Howard  (Ala.),  Hope  (Mich.), 
mwberry  (S.  C),  Rollins  (Fla.),  St.  John's  (An- 
napolis), Southern  University  of  Alabama,  Urbana 
University  (Ohio),  Washington  College   (Tenn.). 

1909 — Reported  from  Brockton,  Buffalo,  Burlington  (Vt.), 
Cambridge,  Colorado  Springs,  Covington,  Dallas, 
Elmira,  Fall  River,  Hartford,  Lancaster,  McKees- 
port,  N^ew  Bedford,  N^ew  Haven,  Paterson,  Provi- 
dence, Salem,  Somerville,  Taunton,  Troy,  Utica, 
Vicksburg,  Wheeling,  Williamsport,  Wilmington 
(N".  C),  Worcester,  Howard  University  (1,000); 
Benedict  College  (664),  ISTorth  Carolina  State 
ISTormal  and  Industrial  College  (545),  Lincoln 
Memorial  University  (500),  and  twenty  smaller 
colleges. 
This  is  an  important  work  by  reason,  therefore,  of  its 

wide  popularity  in  the  public  schools.     It  presents  a  few 

pages  of  "Constitutional  Documents"  headed  with  an  "Ab- 


166  THE  HISTORIANS  AND  THE  REFORMATION 

stract  of  the  Articles  of  Magna  Carta  (1215),"  opening 
with  the  words,  "The  Church  of  England  shall  be  free  and 
have  her  whole  rights,  and  her  liberties  inviolable."  This 
should  be  pointed  out  by  teachers  and  scholars  who  are  called 
upon  to  use  this  book,  and  parents  should  call  the  attention 
of  their  children  to  it.  Likewise  the  next  item — the  con- 
firmation of  the  Charters  by  Edward  I.  (1297).  It  should 
be  remembered  that  it  is  Hallam  who  tells  us  that  Magna 
Charta  was  ratified  no  less  than  thirty-two  times.  Therefore 
the  immense  importance  of  its  opening  words  as  historical 
precedent  cannot  be  exaggerated.  Note,  too,  how  Montgom- 
ery gives  you  the  language  of  the  Bill  of  Rights  (1689),  in 
which  civil  legislation  is  quoted  as  using  the  terms,  Papist, 
Popish  religion  and  Church  of  Rome ;  the  legislation  is  not 
against  them  as  Catholics. 

Some  other  expressions  deserving  notice  are  these :  "The 
king  (Henry  VIII.),  with  one  stroke  of  his  pen  overturned 
the  traditions  of  a  thousand  years,  and  England  stood  boldly 
forth  with  a  National  Church  independent  of  the  Pope." 

Henry  "established  a  new  form  of  religion,  which  in 
words,  at  least,  was  practically  the  same  as  that  upheld  by  the 
Pope,  but  with  the  Pope  left  out." 

"England  .  .  .  established  for  the  first  time  an  inde- 
pendent National  Church,  having  the  king  at  its  head." 

Edward  VI.  "establishes  Protestantism". — "He  took  the 
next  step,  and  made  it  (the  Church  of  England)  Protestant 
in  doctrine." 

"Protestantism  was  formally  and  finally  established  in 
England  under  the  National  Church" ;  "Henry  VIII.  sup- 
pressed the  Roman  Catholic  monasteries  .  .  .  and  ended 
by  declaring  the  Church  of  England  independent  of  the 
Pope."  These,  and  what  immediately  follows,  are  worded 
adroitly,  as  if  the  author  felt  some  hesitation  in  his  mind 
or  feared  criticism  in  case  he  adhered  strictly  to  the  terms 
used  in  his  citation  from  Magna  Charta.  No  doubt  this  dis- 
cernment has  contributed  to  the  popularity  of  his  book. 

He  calls  the  pre-Reformation  body  simply  "Church." 
With  or  perhaps  without  a  very  few  slight  changes  of  word- 
ing this  book  would  make  by  far  the  most  non-partisan  text- 


SOME  AMERICAN  TEXT  BOOKS  167 

book  I  have  seen,  while  the  quotation  from  the  Great  Charter 
strangely  enough  renders  the  book  of  unique  value  among 
school  histories.  We  must  not  pass  over  the  fact  that  the 
index  contains  this:  "The  Protestant  Church  of  England 
established  by  Edward  VI."  Some  of  the  items  indexed  un- 
der the  heads  "Persecution,"  "Prayer  Book,"  and  "Keligion" 
are  certain  to  give  offense  to  persons  of  one  religion.  For 
instance,  we  are  told  that  "Edward  VI.  establishes  Prot- 
estantism" and  "Edward  VI.  confiscates  Catholic  Church 
property."  What  other  inference  is  possible  than  that  the 
churches  of  the  one  were  handed  over  to  the  other?  To 
some  it  would  be  a  surprise  to  learn  the  facts,  viz.,  that  the 
"property"  does  not  mean  the  Churches ;  and  turning  to  the 
text  we  find  that  some  of  it  was  given  to  found  grammar 
schools!  What  became  of  the  rest?  It  went  to  enrich  the 
administration  and  their  friends.  It  was  not  a  transfer  to 
the  English  Church.  This  whole  matter  is  so  badly  indexed, 
and  so  loosely  treated  in  the  text,  that  it  is  no  wonder  young 
people  come  away  from  it  with  great  big  false  impressions. 
Montgomery  allows  for  the  existence  of  the  Greek 
Church  which  from  the  first  limits  Roman  Catholicism  on 
the  east.  Again :  "The  Catholic  worship,  which  had  existed 
in  England  for  nearly  a  thousand  years,  was  abolished 
(1640),  and  the  Protestant  faith  became  ...  the  estab- 
lished religion."  '"  The  difference  between  Unitarianism  and 
Catholicism  is  a  difference  of  faith,  but  I  cannot  see  how  the 
difference  between  Roman  Catholicism,  and  the  English 
Church,  Presbyterianism,  and  the  Methodist,  are  differences 
of  faith.  The  careful  and  regular  ministers  of  all  of  these 
bodies  hold  the  same  faith  in  God  and  Christ  and  the  Holy 
Spirit.  There  are  differences  of  administration,  and  differ- 
ences of  detail  or  degree,  and  differences  of  point  of  view 
and  of  practice,  of  ritual  and  of  ceremonial,  and  of  sacra- 
mental application  of  the  same  faith;  but  it  is  certainly  too 
much  to  call  it  a  difference  of  faith  or  of  religion. 

«»Pp.  xxix,  XXX,  xxxi,  194,  199  and  200,  201,  202,  203,  224,  225, 
ii,  xiv,  xvii.  Montgomery's  American  History,  even  more  widely  used  than 
his  English,  contains  an  indefensibly  partisan  statement  on  p.  74,  and  on  p. 
63  puts  "English"  for  Roman.  See  ed.  of  1896,  or  latest  editions,  pp.  63 
and  77. 


168  THE  HISTORIANS  AND  THE  REFORMATION 

By  Arthur  M.  Mowry,  A.M.,  Hyde  Park,  Massachusetts : 
First  Steps  in  the  History  of  England,  1902. 
"Henry  declared  himself  the  true  head  of  the  Church, 
thereby     .     .     .     withdrawing  his  people  from  the  Roman 
Catholic  Church."    "In  this  peculiar  way  England  ceased  to 
be  Catholic  and  began  its  career  as  a  Protestant  nation."" 


By  P.  V.  IT.  Myers,  A.M.,  formerly  Professor  of  History  and 
Political  Economy  in  the  University  of  Cincinnati : 
General  History. 
Reported,  1906. — Boston,  Lowell,  Kansas  City,  Jersey  City, 
New  Haven,  Reading,   St.   Louis,   New  Orleans, 
Youngstown,  also  a  few  colleges  and  some  Normal 
Schools. 
"England  was  separated  violently  from  the  ecclesiastical 
empire  of  Rome.     All  papal  and  priestly  authority  was  cast 
off,  but  without  any  essential  change  being  made  in  creed  or 
mode   of  worship.      This   was   accomplished  under   Henry 
VIII.    .    .    ,    The  English  Church,  thus  rendered  indepen- 
dent of  Rome,  gradually  changed  its  creed  and  ritual."    He 
speaks  of  "the  secession  of  the  Church  of  England  from  the 
Papal  See,"  and  of  later  kings  as  "defenders  of  quite  a  dif- 
ferent faith  from  that  in  the  defence  of  which  Henry  first 
earned  the  title."     Henry  "drew  up  a  sort  of  creed  which 
everybody  must  believe.    .    .    .    Every  head  of  a  family  and 
every  teacher  was  commanded  to  teach  his  children  or  pupils 
the  Lord's  Prayer,  the  Ten  Commandments,  and  the  new 
Creed."     This  is  so  erroneous  that  it  cannot  be  excused. 
"Thus  was  the  English  Church  cared  for  by  its  self-appointed 
shepherd.     What  it  should  be  called  under  Henry  it  would 
be  hard  to  say.     It  was  not  Protestant;  and  it  was  just  as 
far  from  being  Catholic."     Under  Edward  VI.  he  uses  the 
expression  "changes  in  the  creed"  three  times  on  one  page. 
We  are  told  that  the  Articles  "form  the  present  standard  of 
faith  and  doctrine  in  the  Church  of  England,"  and  of  "the 
acts  of  Henry  and  of  Edward  by  which  the  new  worship  had 


"Pp.  163  and  164. 


SOME  AMERICAN  TEXT  BOOKS  169 

been  set  up  in  the  land."     "Parliament    .    .    .    relaid  the 
foundations  of  the  Anglican  Church."  " 


Mediaeval  and  Modern  History :  Part  II.,  The  Mod- 
ern Age,  1903. 
1909 — Reported  from  Boston,   Buffalo,   Burlington    (Vt.), 
Chelsea,   Hartford,   Keokuk,   Lancaster,   Los   An- 
geles, Lewiston,  Manchester,  Nashua,  "New  Haven, 
Paterson,   Syracuse,   Taunton,  Vicksburg,  Wheel- 
ing, Williamsport,  Wilmington  (N.  C),  Yonkers. 
C.  C.  K   Y.    (4,383),   Temple  College   (3,475), 
Transylvania   University    (1,129),    University   of 
:N'otre  Dame  (920),  Benedict  College  (664),  and 
fifteen  smaller  colleges. 
Makes  same  mistake  about  change  of  creed  and  ritual. 
The  terms  are  inexact  and  unfair.     The  creed  or  creeds  were 
not  changed ;  the  ritual  was  rather  translated  than  changed ; 
the  ceremonial  was  simplified,  but  who  would  say  that  it  was 
radically   changed  ?     "The   Act   of    Supremacy   established 
the  independence  of  the  Anglican  Church."''    The  Real  Pres- 
ence was  denied. 


By  Harmon  B.  Niver,  A.M.,  teacher  in  itTew  York  City  Pub- 
lic Schools : 
A  School  History  of  England,  1904,  American  Book 
Company. 
1909 — Reported  from  Lancaster,  Los  Angeles. 

ISTiver  explains  that  in  1066  the  Pope  was  the  supreme 
head  of  the  Roman  Catholic  Church ;  gives  Wycliff  the  place 
of  "forerunner  of  .  .  .  that  great  struggle  which  resulted 
in  the  separation  of  Protestants  from  the  Catholic  Church" ; 
says  that  somebody  "was  burned  to  death  because  he  refused 
to  believe  the  miracle  of  the  Eucharist,  or  Lord's  Supper" ; 
that  the  Reformation  was  a  "revolt  against  the  Catholic 
Church,"  spread  to  England ;  that  Henry  defended  "not  the 

»2Pp.  539,  544,  547,  550,  551,  553,  555.  Compare  Myers:  Mediaeval 
and  Modern  History:  Part  II.,  The  Modern  Age,  1903,  pp.  87,  97,  105  (far 
from  being  truly  Catholic)   108,  110. 

03  Pp.    101,   109. 


170  THE  HISTORIANS  AND  THE  REFORMATION 

faith  of  the  Church,  but  the  faith  of  Henry,"  which  makes  a 
nice  phrase,  but  it  is  not  true,  and  moreover  it  is  no  help 
to  understanding  the  work  that  follows.  The  king's  Ten 
Articles,  and  the  king-and-Parliament  Six  Articles  (later  de- 
scribed as  providing  for  the  Mass  and  confessional,  and  for- 
bidding marriage  of  priests)  are  said  to  be  ''Creeds."  "Doc- 
trine" and  "faith"  are  much  mixed  with  matters  relating  to 
"a  simple  service  in  English" ;  as  if  that  had  anything  to  do 
with  either.  The  "Thirty-nine  Articles  of  belief  are  still 
the  creed  and  practice"  (indeed  a  silent  creed  and  a  most  won- 
derful practice;  what  does  this  mean?)  "of  the  English,  or 
Anglican,  Church,  known  also  as  the  Episcopal  Church." 
Cranmer  was  the  "author"  of  the  Prayer  Book.  The  Cath- 
olics entered  the  established  Church,  formed  a  party,  and 
drove  out  the  Puritans." 


By  James  Henry  Robinson,  Professor  of  History  in  Colum- 
bia University: 
An  Introduction  to  the  History  of  Western  Europe. 

Reported — 1906 :  College  of  the  City  of  N"ew  York,  College 
of  St.  Angelo  (I^ew  Rochelle,  N.  Y.),  Guilford 
College  (N.  C),  and  Pennsylvania  State  College. 

1909 — Reported  from  Baltimore,  Brockton,  Camden,  Colum- 
bus (Ga.),  Columbus  (O.),  Grand  Forks,  Great 
Falls  (Mont),  Lincoln,  ISTashua,  Newton,  Pitts- 
burg, Scranton,  Washington. 

C.  C.  K  Y.  (4,393),  Temple  College  (3,475),  Uni- 
versity of  Missouri  (2,536),  Tulane  University 
(1,Y82),  Wellesley  (1,273),  Pennsylvania  State 
University  (1,129),  Howard  University  (1,000), 
College  (1,200),  Miami  (1,149),  Transylvania, 
University  of  Notre  Dame  (920),  Western  Reserve 
University  (914),  Vanderbilt  University  (902), 
Washburn  College  (711),  State  University  of  Ken- 
tucky (678),  Lehigh  University  (662),  Virginia 
Polytechnic  Institute  (553),  North  Carolina  State 
Normal  and  Industrial  College  (545),  U.  S.  Mili- 
tary Academy,  West  Point   (533),  Dakota  Wes- 

"Pp.  50,  122,   134,   167,  172,  174,  175,   180,  194. 


SOME  AMERICAN  TEXT  BOOKS  171 

ley  an   University    (526),    and   thirty-one   smaller 
colleges. 

This  book  defines  sacramentum  as  "something  sacred,  a 
mystery."  This  is  not  sufficiently  inclusive.  Especially  in 
the  connection  here  its  inadequacy  is  apparent,  two  relevant 
connotations  being  excluded :  the  old  military  and  the  later 
religious,  in  its  special  sense.  Professor  Robinson  will  find 
his  definition  undone  in  almost  the  next  text-book  to  which 
we  turn,  which  gives  Bayeaux  Tapestry  with  ''Ubi  Harold 
Sacramentum  Fecit."^^ 

He  speaks  of  "revolt  of  England  from  the  Church,"  and 
later  of  a  "revolt  of  England  from  the  Mediaeval  Church," 
and  next  of  a  "revolt  of  the  English  Church  from  the  Pope." 
Just  which  was  it  ? 

He  says :  "A  Prayer  Book  in  English  was  prepared  un- 
der the  auspices  of  Parliament,  not  very  unlike  that  used  in 
the  Church  of  England  to-day."  This  is  charmingly  vague ; 
it  makes  one  guess  how  much  detail  the  author  had  in  his 
mind,  and  also  what  the  average  teacher  would  be  likely  to 
make  of  it.  Then:  "The  Thirty-nine  Articles  constitute 
the  creed  of  the  Church  of  England."  "^  This  statement  is  so 
inexcusably  inaccurate  and  so  harmful  that  there  is  nothing 
to  do  but  to  mark  it  as  a  falsehood. 


By  William  Swinton: 

Outlines  of  the  World's  History. 
This  is  one  of  the  older  text-books.  It  was  mentioned  in 
the  reports  of  1906  in  a  very  few  cases,  and  the  American 
Book  Company  advertised  it  in  1908.  A  quarter  century  ago 
it  was  in  wide  use,  but  now  may  be  regarded  as  a  survival. 
The  publishers  say :  "The  originality  and  merit  of  this  book 
lie  in  its  method  of  treatment  and  in  the  freshness  and  in- 
terest given  to  the  commonest  facts."  It  gives  judgment 
distinctly  on  one  side  in  the  Reformation,  and  quite  un- 
favorable to  the  English  Church. 


«=  Tappan :  England's  Story,  p.  32. 
8«Pp.  210,  426,  430,  435. 


172  THE  HISTORIANS  AND  THE  REFORMATION 

By  Eva  March  Tappan,  Ph.D.,  Head  of  the  English  Depart- 
ment, English  High  School,  Worcester,  Mass. : 
England's  Story,  a  History  for  Grammar  and  High 
Schools,  1901. 
Reported:  1906 — Several  of  the  larger  cities. 
1909 — Reported  from  Boston,  Eall  River,  Hartford,  Taun- 
ton ;  also  three  smaller  colleges. 

Henry's  "determination  not  to  submit  to  the  Pope's  re- 
fusal to  declare  his  first  marriage  unlawful  resulted  in  the 
establishing  of  a  national  Church."  "The  Prayer  Book  of 
Edward  VI.  was  taken  in  large  part  from  the  old  Roman 
Catholic  service."  During  and  after  the  Reformation  period, 
the  author  uses  the  term  Roman  Catholic  upwards  of  forty 
times,  varying  to  Catholic  in  only  one  instance. 

A  picture  of  Anne  of  Denmark  is  appropriate  in  a  book 
by  a  Massachusetts  woman,  and  we  should  expect  the  note 
under  it  to  contain  an  additional  line  informing  the  pupil 
that  this  is  the  individual  for  whom  Cape  Ann  is  named. 

James  II.  "attempts  to  restore  the  Roman  Catholic 
Church  in  England" ;  it  was  an  influence  in  the  Church 
rather  than  a  Church  which  he  would  have  restored,*' 


By  Benjamin  Terry,  Ph.D.,  LL.D.,  Professor  in  the  Uni- 
versity of  Chicago. 
A  History  of  England,  1904. 
A  History  of  England  for  Schools. 
Reported  1906 — Butler  College  (Ind.),  Coe  (Iowa),  Anti- 
och   (Ohio),  Beloit,  Davidson   (N.   C),  Franklin 
{Ind.),  College  of  the  City  of  ISTew  York,  Dart- 
mouth,    Johns     Hopkins     University,     Midland 
(Kan.),   Mt.   Union    (O.),   Moore's  Hill    (Ind.), 
Ripon  (Wis.),  Simpson  College  (la.).  University 
of  Chicago,    University   of  Iowa,   West    Virginia 
University,  Western  College  (Ohio),  William  Jew- 
ell College   (Missouri),    Wittenhurg   (Ohio),   and 
Yale — a  total  enrollment  of  23,115. 
1909 — February:    Messrs.  Scott,  Foresman  &  Co.,  publish- 
ers, kindly  sent  me  a  list  showing  that  Terry's  text  was  then 

"Pp.  176,  178,  170-347,  217,  267. 


SOME  AMERICAN  TEXT  BOOKS  173 

in  use  in  only  those  of  the  above  list  which  are  italicized,  and 
also  the  following  additional :  Blackburn  U.  and  Greenville 
College  (111.) J  Wabash  and  Franklin  Colleges  (Ind.),  Iowa 
State,  Coe  and  Iowa  Colleges,  Michigan  Agricultural  and 
State  ISTormal  Colleges,  Hamline  University  (Minn.),  Buch- 
tel  and  Marietta  Colleges  and  Miami  University  (Ohio), 
Carroll  College  (Wis.),  Wellesley  College  (Mass.),  Adelphi 
College,  Brooklyn  (N".  Y.),  Ouachita  and  Galloway  Colleges 
(Ark.),  and  the  University  of  Arkansas,  Baylor  Univer- 
sity and  University  of  Texas,  Missouri  Wesleyan  College, 
Baker  and  Friends  Universities  (Kan.),  Pacific  University 
(Oregon),  and  Washington  and  Lee  University   (Va.). 

N^ormal  Schools — Ypsilanti  (Mich.),  Indiana  (Pa.), 
l^orthwestern  Territory  and  Edmond  Schools  (Okla.), 
Kirksville  and  Warrensburg  (Mo.). 

High   Schools  and  Academies — Joliet,   Monticello,   and 
iSpringfield    (111.),   Marion    (Ind.),    Marion    (Mich.),    St. 
Paul   (Minn.),  three  towns  in  Iowa,  Bishopthorpe  School, 
South  Bethlehem   (Pa.),  two  Texas  High  Schools,  two  in 
Missouri,  two  in  Tennessee  and  Virginia. 
1909 — Reported  from  University  of  Chicago  (5,038),  Uni- 
versity  of   Pennsylvania    (4,500),    University   of 
Texas  (2,462),  State  University  of  Iowa  (2,315), 
Wellesley     (1,273),     West     Virginia     University 
(1,208),  Miami  (1,149),  Transylvania  University 
(1,129),   Baker  University    (800),   Iowa   College 
(640),  William  Jewell  College   (528),  and  thir- 
teen smaller  colleges. 

I  have  hunted  in  vain  through  these  text-books  for  one 
inspiring  line  about  St.  Patrick.  Why  should  such  a  name 
and  such  a  record  be  left  aside  ?  The  makers  of  the  source- 
books, who  reprint  for  us  dry  charters  and  documents:  do 
they  not  feel  the  call  of  St.  Patrick's  poem,  full  of  historic 
and  human  interest?  Rightly  has  a  modern  editor  de- 
scribed the  "Deer's  Cry"  as  "one  of  the  most  powerful  ex- 
pressions of  faith  in  the  protection  of  God  .  .  .  which 
has  ever  been  written."  ISTot  only  has  it  value  in  itself,  but 
it  is  a  wonderful  testimony  to  the  primitive  Christian  faith 
which  was  the  desideratum  of  the  reformers  in  England. 


174  THE  HISTORIANS  AND  THE  REFORMATION 

It  is  water  from  the  pure  and  undefiled  stream  of  early 
Christianity.  I  am  happy  to  say  that  I  have  read  "the 
wonderful  Irish  hymn"  in  public  once  a  year  for  ten  years, 
not  only  for  its  devotional  fervor  and  its  comprehension  of 
the  Christian  faith,  but  for  its  historic  value  as  presenting 
an  almost  perfect  testimony  to  the  historic  faith  of  the  Chris- 
tian Church.  I  venture  to  say  its  presence  in  any  text- 
book would  be  equally  gratifying  to  Irish  and  Anglican 
Americans,  and  probably  would  seem  objectionable  to 
no  one.'' 

Fitted  out  with  chasuble  and  staff,  this  primitive  mis- 
sionary, this  exorcist  of  heathenism,  should  be  brought  to  the 
light,  that  we  may  know  something  of  him  whom  men  called 
"the  adze-head,  with  the  head-holed  cloak  and  the  crook- 
headed  staff." 

Terry's  history  comes  in  a  large  edition  for  colleges,  and 
a  small  edition  for  schools.  Professor  Terry  makes  one  of 
his  aims  "to  present  with  accuracy  and  simplicity  the  ordi- 
nary body  of  technical  material  which  reader  or  student 
naturally  looks  for  in  a  text-book  on  English  history."  Both 
editions  contain  nearly  all  the  expressions  I  have  quoted 
below.'* 

In  A.  D.  673  met  "the  first  council  of  the  English 
Church."  In  986  died  Dunstan  who  "soon  became  the  fa- 
vorite saint  of  the  old  English  Church."  "Nomination  by 
the  Pope  was  clearly  a  violation  of  the  right,  both  of  the 
English  Church  and  of  the  English  Crown." 

"In  England  the  ecclesiastical  authority  of  the  Pope, 
although  recognized  in  a  general  way,  had  been  frequently 
resented  in  application  as  an  unwarrantable  interference  in 
the  affairs  of  the  Kingdom." 

The  opening  paragraph  of  this  chapter,  "The  Ecclesi- 
astical Revolt  of  England,"  is  very  good.  But  we  find  the 
same  forgetfulness  of  the  Orient  that  we  have  had  to  notice 
in  other  text-books,  for  Terry  says  that  the  Pope  was  "the 
venerable  head  of  the  Christian  Church." 

**  See  James  Clarence  Mangan's  translation ;  for  instance,  in  Newell : 
St.  Patrick,  His  Life  and  Teaching,  of  the  series  The  Fathers  for  English 
Readers,  1890,  Young :  New  York ;  2  shillings,  227  pages  and  index.  The 
poem  is  on  pages  95,  96,  97,  and  98. 

80  Larger  book,  pp.  45,  105,  and  smaller  book,  pp.  105,  246,  241,  256. 
Compare  141,  254,  250,  279,  280,  281,  290,  327,  391. 


SOME  AMERICAN  TEXT  BOOKS  175 

"The  effect  of  this  act  of  convocation  was  virtually  to 
give  to  Henry  the  authority  which  the  Pope  had  heretofore 
wielded  in  the  English  Church."  "The  King  was  moving 
toward  a  declaration  of  the  complete  independence  of  the 
English  Church  and  the  reorganization  of  the  English  ec- 
clesiastical system  upon  a  purely  national  basis."  These 
movements  should  be  indicated  as  return  rather  than  inno- 
vation. "!N'o  attempt,  however,  was  yet  made  to  change  the 
doctrine  of  the  Church.  The  Pope  was  no  longer  recognized, 
but  the  English  Church  was  still  Catholic  in  local  govern- 
ment, worship,  and  doctrine." 

The  1549  Prayer  Book  "was  an  adaptation  of  the  old 
Missal  or  Mass-book,  and  the  Breviary,  the  book  which  con- 
tains the  authorized  prayers  of  the  old  Church  for  the  seven 
canonical  hours.  The  treatment  of  the  Mass  naturally 
puzzled  the  redactors.  .  .  .  They  went  .  .  ,  . 
not  far  enough  to  please  those  who  denied  the  Real  Presence 
and  the  Eucharistic  sacrifice."  This  is  what  he  says  of  the 
revision  of  the  Prayer  Book,  and  it  is  seldom  done  as  well. 

But  "England  was  now  once  more  restored  to  the  Church 
of  the  Continent." 

Mary  had  "made  up  her  mind  to  force  Englishmen  to 
become  Catholics  in  heart  as  they  had  become  Catholics 
again  by  the  laws  of  the  land." 

"Cranmer,  unlike  Ridley  and  Latimer,  was  a  regularly 
consecrated  Bishop  of  the  Catholic  Church."     Indeed ! 

He  speaks  of  the  policy  of  Elizabeth  toward  the  Cath- 
olics of  England,  meaning  the  Roman  party. 

"Laud's  innovations  were  the  first  step  backward  to  the 
old  Church." 

Terry  gives  a  good  all-round  view  of  our  whole  question, 
with  here  and  there  a  word  only  whose  full  force  has  not 
been  well  weighed  and  judged.  Why  should  a  school  his- 
torian attempt  to  decide  the  question  between  the  Churches  ? 
But  as  an  example  of  his  evident  aim  at  fairness.  Professor 
Terry  is  not  afraid  to  speak  a  word  for  an  unpopular 
cause ;  thus  in  speaking  of  the  eviction  of  the  unordained, 
August  24,  1661 : 

"It  is  easy  to  arouse  sympathy  for  the  people  who  are 


176  THE  HISTORIANS  AND  THE  REFORMATION 

turned  out  of  pleasant  homes.  But  it  should  always  be 
stated,  however  unpleasant  the  incident,  that  these  evicted 
dissenters  simply  shared  in  the  experience  of  all  those  who 
have  found  themselves,  wittingly  or  unwittingly,  occupants 
of  land  or  fortunes  to  which  they  had  no  right.  In  such  a 
case  the  just  and  Christian  course  is  politely  to  give  up." 

But  this  does  not  appear  in  the  larger  history. 


Bj  Francis  H.  Underwood,  A.M. 

A  Handbook  of  English  History  Based  on  the  Lectures  of 

the  late  M.  J.  Guest,  1899. 
1909 — Reported  from  Chelsea,  ]^ew  Haven. 

At  the  Reformation  "there  was  a  change  even  in  the 
countries  which  continued  attached  to  the  Papal  Church,  and 
the  religion  of  educated  Catholics  now  is  very  different  from 
the  superstition  and  credulity  of  the  Middle  Ages."  "It  is 
not  to  be  supposed  that  people  became  Protestants  at  once; 
it  was  only  by  degrees  they  learned  to  see  that  among  the 
things  they  have  been  brought  up  to  believe,  'some  were  un- 
true, some  uncertain,  some  vain  and  superstitious.'  "  Is  no 
note  to  be  made  of  things  which  all  or  some  kept  finding  to 
be  true  ?  Can  the  most  conservative  area  of  the  Reformation 
be  fairly  treated  in  this  way?  Tyndale  was  one  of  the 
"fathers  of  the  English  Church."  This  book  has  the  merit 
of  stating  six  "greatest  changes"  of  Edward  VI.'s  reign, 
which,  while  declared  "serious,"  are  at  once  seen  as  not 
fundamental;  in  fact,  they  are  a  mere  trifle  compared  with 
the  division  existing  amongst  Protestants  to-day,  with  the 
Lutherans,  Presbyterians,  Methodists,  and  Baptists  prac- 
tically on  one  side,  the  Unitarians,  some  Congregationalists, 
and  Christian  Scientists  on  the  other.  Philip's  "wish  still 
was  to  keep  [England]  faithful  to  the  Roman  Church,  as 
Mary  had  (outwardly)  left  it."  "The  Church  of  England 
had  to  a  certain  extent  inclined  toward  some  of  the 
Catholic  doctrines."  '" 


By  Albert  Perry  Walker,  A.M.,  Master  of  the  English  High 
School,  Boston. 
Essentials  in  English  History,   1905,   in  the  series 

"Pp.   390,  404,   406,  415,  416,  428,  431,  444. 


SOME  AMERICAN  TEXT  BOOKS  177 

"Essentials  in  History,"  prepared  under  the  super- 
vision of  Albert  Bushnell  Hart,  LL.D.,  Professor 
of  History,  Harvard  University. 
1906 — Reported:    Albany,  Baltimore,   Jersey  City,   Scran- 
ton,  Syracuse,  San  Francisco,  Sacramento — cities 
of  about  one  and  one-half  million  population.     Is 
quite  popular  with   ISTormal   Schools,   also   has   a 
small  record  in  the  colleges. 
1909 — Albany,    Columbus    (O.),   Madison,    Quincy    (HI), 
Syracuse;    University   of   Pennsylvania    (4,500), 
Grove  City  College  (Pa.)  (655),  and  eight  smaller 
colleges. 
This  furnishes  an  illustration  of  the  plaint  with  which 
I  introduced  Terry's  texts;  in  this  case  not  only  is  the  ref- 
erence lifeless,  but  perhaps  also  wrong :   "St.  Patrick,  then  a 
monk  of  Tours  in  France,  was  sent  by  Pope  Celestine  to 
Ireland   as   a  missionary."  "     Is   Mr.   Walker  certain  that 
Augustine  had  a  crucifix  in  the  front  of  his  procession,  or 
was  it  "a  large  silver  cross,  and  by  the  side  of  the  cross  a 
picture  of  Christ  crucified,  painted  on  wood"  ?" 

This  book  of  Mr.  Walker's  brings  in  the  Church  of  Eng- 
land as  a  body  having  recognizable  existence  from  early 
days.  At  Whitby  "the  English  Church" — there  it  is! — 
"fell  wholly  under  the  control  of  Rome."  If  only  Mr. 
Walker  had  been  shrewd  enough  to  have  omitted  the  one 
word  wholly.  And,  "four  years  after  Whitby,  Theodore  of 
Tarsus  was  deputed  by  the  Pope  to  organize  the  Church  of 
England  in  harmony  with  that  of  Rome.""  Here  is  one  of 
the  mysteries  of  language  in  which  we  find  the  words  to 
be  true,  but  the  impression  false.  Did  Mr.  Walker  know 
that  there  were  Patriarchs  and  Metropolitans,  Bishops, 
dioceses,  priests,  parishes,  and  deacons  in  the  great  East? 
The  Church  was  conducted  decently  and  in  order  from  St. 
Paul's  time  down,  and  everywhere.  It  was  no  invention  of 
Rome.     The  Roman  government  had  a  good  deal  to  teach 


"P.   44. 

^2  p.  45,  compare  Wakeman  :  An  Intro,  to  the  Hist,  of  the  Ch.  of  Eng. 
p.    11. 

"Pp.  49,  50. 


178  THE  HISTORIANS  AND  THE  REFORMATION 

about  discipline  and  order,  but  the  Church  had  some  order 
and  orders  of  her  own. 

King  John's  "failure  in  his  quarrel  with  the  Pope 
greatly  increased  the  influence  of  aliens  over  the  Church  in 
England.""  That  has  the  true  English  ring!  There  is  an 
well  expressed  page  on  Wyclif.  For  the  rest,  some  is  good 
for  us  to  read  and  teach,  and  some  is  not. 

But  let  us  get  forward  to  the  Reformation. 

"In  England,  where  the  national  temper  was  one  of  inde- 
pendence in  thought  and  action,  where  the  Pope's  orders 
had  been  repeatedly  set  at  defiance,  where  the  financial  de- 
mands of  Rome  roused  the  most  angry  resistance,  the  people 
were  already  accustomed  to  distinguish  between  Roman 
Catholicism  as  a  system  of  belief,  and  the  Roman  Papacy 
as  a  system  of  Church  government."  " 

This  would  be  made  perfect  by  the  omission  of  the  first 
word  Roman ;  Catholicism  and  Papacy  were  truly  distin- 
guishable in  the  estimate  of  the  English  people ;  Catholicism 
was  the  inheritance.  Henry  VIII.  is  clearly  not  founder  of 
the  English  Church: 

"The  English  Reformation  was  thus,  in  its  first  stage, 
merely  a  change  in  the  government  of  the  Church."  "Henry 
prepared  the  way  for  a  far  greater  change  when  he  put  the 
Bible  into  the  hands  of  the  laity."  "Under  Edward  VI. 
the  Reformation  in  England  entered  a  new  phase,  marked 
by  the  adoption  of  the  'reformed'  Protestant  doctrines. 
.  .  .  .  Aided  by  Archbishop  Cranmer,  (Somerset)  quite 
transformed  the  Church,  causing  the  clergy  to  repudiate 
distinctively  Catholic  doctrines." 

A  paragraph  "Fundamental  Catholic  and  Protestant 
doctrines,"  is  so  badly  worded  as  to  exclude  the  English 
Church  position  as  well  as  the  Lutheran  position.  What  is 
here  described  as  Protestant  doctrine  is  so  far  at  the  extreme 
that  it  is  what  even  Calvin  characterized  as  profane." 
"Thus  the  Anglican  Church  in  its  general  form  was  com- 
pletely established  when  Edward  died."" 

John  Wesley,  "at  first  retained  his  connection  with  the 
established    Church,    but    later    organized    an    independent 


"P.    167. 

"Pp.    248,    249. 

"See  Kurtz,  Church,  History  (tr.  Macpherson)  1888,  Vol.  II.,  p.  305,  306. 

"  Pp.  256,  257,  264,  265,  266,  267. 


SOME  AMERICAN  TEXT  BOOKS  179 

sect."  We  do  not  yet  think  lie  did  so  much  as  that."  This 
history  adds  some  pages  of  constitutional  document  extracts. 
I  would  ask  why  such  a  phrase  as  "the  Church  of  England, 
called  Anglicana  Ecclesia"  in  the  act  of  supremacy  of  Henry 
VIII.  (1534)  would  not  incline  our  author  correspondingly 
to  say  "Church  of  England"  (as  Montgomery  does)  in 
translating  the  same  Latin  words  in  Magna  Charta  ?  "* 
Walker  reduces  it  to  "The  English  Church."  At  the  head 
of  Chapters  XXXVI.  and  XXXVIL,  Walker  puts  respec- 
tively the  portraits  of  William  Ewart  Gladstone  and  Robert 
Cecil,  Marquis  of  Salisbury;  the  first,  statesman,  theologian, 
and  litterateur;  the  second,  statesman,  theologian,  and  scien- 
tist ;  both  of  them  advocates  and  examples  of  the  Anglo- 
Catholic  way  of  life. 


By  Henry  P.  Warren,  L.H.D.,  Principal  of  Albany  Academy : 

Stories  from  English  History,  1901. 

Reported,  1906 — Several  of  the  cities. 
1909 — Reported  from  Hartford. 

A  very  bad  error  occurs  at  the  outset  of  the  Reforma- 
tion period:  "The  Pope  was  admitted  to  be  the  head  of 
the  Church  in  every  Christian  country."  This  not  only 
ignores  the  East,  but  banishes  the  least  thought  of  a  two- 
fold obligation  of  Churchmen,  the  civil  and  the  religious; 
the  Pope  absorbed  headship  in  the  last,  and  was  absorbing 
headship  in  the  first  also.  The  king  took  hold  rightfully 
at  civil  headship  and  went  on  to  gain  something  in  religious 
headship.  They  came  from  opposite  directions  into  de- 
batable territory  where  there  was  a  clash.  But  Warren's 
rough  statement  is  sure  to  start  the  pupil  wrong.  Who  can 
write  history  and  implicitly  deny  the  spiritual  independence 
of  the  Orthodox  East?  And  had  the  appointment  of  Bish- 
ops "formerly  belonged  to  the  Pope"  ?  We  have  two  bad 
errors  on  changing  articles  of  religion  which  were  really,  as 
the  Articles,  then  created,  and  on  their  position  in  the 
Church,  which  is  not  primary,  but  subordinate  to  the  reg- 

'*  p.  451,  cf.  lives  of  Wesley,  by  R.  Denny  Urlin,  a  London  lawyer,  1905, 
and  by  Arthur  W.  Little,  D.D.,  L.H.D.,  1905. 

™  P.  XV  compared  with  p.  xi  of  Walker  Appendices. 


180  THE  HISTORIANS  AND  THE  REFORMATION 

ular  Creeds.  With  all  this,  Warren  comes  out  in  favor  of 
the  continuity  of  the  English  Church,  though  probably  too 
late  to  counteract  the  unfavorable  impressions  already 
created :  ''The  English  Church  was  separated  from  that  of 
Rome."  "The  sovereign  was  head  of  the  English  Church 
instead  of  the  Pope. 


„    80 


By  Willis  M.  West,  Professor  of  History  in  the  University 

of  Minnesota: 
Ancient  History,  1902. 
Reported,    1906 — Allegheny,   Helena,   Indianapolis,   Jersey 

City,    Louisville,    Minneapolis,    Seattle;    cities   of 

over  one  million.    Its  college  record  is  not  large. 
Reported,  1908 — Austin,  Galveston.     This  book  is  in  wide 

use,  but  was  not  asked  for  in  the  cards  sent  out. 
We  need  not  take  up  this  book  except  to  notice  a 
crude  and  unsympathetic  description  of  the  early  doctrinal 
settlements;  "the  opinions  of  the  majority  prevailed  as 
the  Orthodox  doctrine,  and  the  views  of  the  minority  be- 
came heresy."  This  generalization  ignores  the  influence  of 
Holy  Scripture  and  logic,  and  real  and  supposed  apostolic 
and  patristic  authority  in  creating  a  majority.  It  is  true 
in  a  way,  but  leaves  in  the  mind  a  practical  untruth.  We 
must  remember  that  the  last  motive  in  the  minds  of  the 
Christian  Councils  was  the  idea  that  they  were  to  have  their 
own  way,  do  their  own  will,  or  pass  their  own  measures.  If 
they  were  arbitrary  or  dogmatic,  at  least  it  cannot  be  said 
that  they  were  selfish.  Their  testimony  was  not  to  the  ad- 
vantage or  pleasureableness  of  their  own  feelings  or  opinions. 
Throughout  they  were  conscious  of  a  great  motive.  They 
were  agents  to  keep — for  the  world — the  message  of  God. 
They  were  witnesses  to  the  beneficence  of  the  truth  and  dis- 
cipline of  God.  The  historian  who  does  not  believe  they  were 
right  in  this  opinion  is  at  least  bound  to  accept  this  as  their 
point  of  view.  As  an  influence  the  Council  contributed  to 
the  education  of  thought  of  the  times  and  to  the  discipline  of 
life.     They  cannot  be  dismissed  with  sarcasm;  they  must  be 

8»Pp.   191,   196,  255. 


SOME  AMERICAN  TEXT  BOOKS  181 

reckoned  among  the  old  world's  achievements  of  progress  for 
their  own  times.  This  is  the  least  justice  an  unbelieving  his- 
torian can  do.  To  the  Christian,  the  Council  and  the  history 
mean  vastly  more.  To  him  Church  history  is  a  sacred  study 
because  it  is  the  story  of  the  struggle  of  the  Holy  Spirit  to 
bring  the  light  of  Christ's  truth  to  the  minds  and  the  hearts 
of  men ;  and  he  believes  that  we  are  infinitely  richer,  as  we 
should  be  abundantly  grateful  to  God  the  Holy  Ghost,  for 
His  successful  pleadings  with  men  in  those  days  of  peril. 

In  support  of  the  above  statement,  and  as  a  help  to  work- 
ing out  a  difficult  and  important  question,  which  is  too  often 
dismissed  by  teachers  (just  because  it  is  difiicult)  in  an  arbi- 
trary and  superficial  manner,  I  will  give  an  extract  from  a 
recent  article  on  the  Pan-Anglican  Conference  of  the  sum- 
mer of  1908,  adding  a  few  comments  which  will  serve  as 
an  aid  to  those  who  are  willing  to  work  out  the  relations 
between  witness  and  authority,  and  the  value  belonging  to 
both  in  reaching  an  individual  conclusion : 

"The  decrees  of  the  Ecumenical  Councils  are  only  bind- 
ing because  accepted  by  each  diocese  or  group  of  dioceses 

individually If    what   the    Bishops    arrange    is 

generally  accepted,  it  is  good.     If  it  is  not,  it  passes  away 
and  is  forgotten    .     .     .     they  have  no  coercive  authority."  " 

The  decrees  of  the  Councils  are  not  accepted  because  they 
were  made  binding,  but  rather  they  are  binding  because 
they  have  been  accepted,  plus  the  fact  that  they  are  found 
serviceable  and  acceptable  to-day  to  men  who  look  at  them 
with  the  open  mind  after  a  full  and  hearty  acceptance  of 
the  prior  message  of  the  Christian  revelation.  This  is  a  hard 
saying,  but  it  is  true.  It  is  not  a  self-evident  proposition, 
but  it  is  a  point  of  view  to  be  thought  out.  If 'the  Christian 
revelation  had  produced  no  such  process  of  thought  in  addi- 
tion to  obedience  and  inspiration  in  the  Christian  life,  it 
could  hardly  be  said  to  be  a  revelation. 

By  George  M.  Wrong,  M.A.,  Professor  of  History  in  the 
University  of  Toronto : 
The  British  Nation :  A  History.     In  the  series  Twen- 

"  Church  Quarterly  Review,  July  1908,  p.  283.  Dr.  Briggs  of  Union 
Seminary  has  shown  that  the  decisions  were  inevitable,  correct,  and  final ; 
Church  Unity,  1909,  p.  447,  par.  4. 


182  THE  HISTORIANS  AND  THE  REFORMATION 

tieth  Century  Text  Books,  edited  by  A.  F.  Night- 
ingale, Ph.D.,  LL.D.,  Superintendent  of  Schools, 
Cook  county,  Illinois : 
1909 — Reported  from  Duluth,  Fort  Wayne,  Nashua,  She- 
boygan, South  Bend,  Springfield  (O.),  York. 
Preparatory    School    of    West    Virginia    University 
(1,208). 
"The  religious  policy  of  Henry  VIII. — Roman  doctrine 
without  Roman  supremacy — was  to  be  continued."     "A  new 
English  service  book"  was  drawn  up.     The  Prayer  Book  of 
1549   "wholly  forbade  the  Mass."     "Elizabeth     .... 
allowed  the  Mass  for  a  time,  hut  after  a  few  weeks  the  epistle 
and  gospel,  which  the  Roman  Church  required  to  be  in  Latin, 
were  read  in  English,  as  well  as  the  Litany."     Are  we  to 
understand   that  the   author  holds   such   a   change   of  lan- 
guage equivalent  to  disallowing  the  Mass  ?    "Elizabeth     .     . 
reformed,  but  would  not  abolish,  the  old  ecclesiastical 
system."     "Roman  Catholics     ....     believed  that  the 
son  of  the  martyred  Mary  Stuart  would  return  to  the  ancient 
Church."  " 

The  last  two  sentences  seem  quite  contradictory. 


For  the  purpose  of  holding  in  one  chapter  the  results  of 
the  colleges  and  city  census  on  text  and  reference  books,  I  will 
here  add  a  few  notes  on  the  distribution  of  several  books 
treated  in  another  chapter.  These  books  were  not  asked  for 
in  my  first  application,  which  dealt  only  with  the  American 
text,  and  Stubbs  was  not  asked  for  in  the  second.  But  a  num- 
ber of  professors  regarded  them  as  so  essential  that  they 
were  included  in  the  replies  and  are  here  given  simply  to 
carry  forward  this  investigation  just  as  far  as  the  material 
in  hand  will  take  us. 

1906 — Gardiner^  widely  used  as  reference,  is  specified  par- 
ticularly in  colleges  enrolling  over  28,000  students, 
viz.,  Alma  (Mich.),  Bates,  Butler,  Cornell,  Iowa 
College,  Illinois  College,  Hedding  College,  How- 
ard University,  New  York  University,  Morning- 

'2  Pp.  290,  294,  301,  315,  341. 


SOME  AMERICAN  TEXT  BOOKS  183 

side  College,  Ohio  Weslejan,  Ohio  State  Univer- 
sity, St.  Stephen's  College,  Trinity  College  (Dur- 
ham, ]Sr.  C),  University  of  Kansas,  University  of 
Nebraska,  University  of  Michigan,  University  of 
the  South,  and  Yale. 

1909 — Eeported  from  Great  Falls  (Mont),  Nashua,  New 
Bedford,  Newton,  Saginaw,  Williamsport. 
University  of  Pennsylvania  (4,500),  New  York 
University  (4,026),  Syracuse  University  (3,300), 
Oberlin  College  (1,848),  Ohio  Wesleyan  Univer- 
sity (1,286),  Wellesley  (1,273),  Dartmouth 
(1,232),  University  of  Notre  Dame  (920),  West- 
ern Reserve  University  (914),  Baker  University 
(800),  Lehigh  University  (662),  and  fifteen 
smaller  colleges. 

1906 — Green  has  probably  been  more  widely  used  than  the 
replies  would  indicate,  but  is  specified  in  colleges 
showing  8,300  students,  viz. :  Alma  (Mich.),  Bow- 
doin,  Cotner  University  (Neb.),  Howard  Univer- 
sity (Washington),  Iowa  College,  Lafayette,  Ohio 
Wesleyan,  St.  Lawrence,  St.  Stephen's,  Univer- 
sity of  Denver  (Col.),  University  of  Washing- 
ton, Westminster  (Mo.),  Wheaton  College  (HI.). 
It  is  too  large  a  work  to  take  much  of  a  place  in 
city  schools. 

1909 — Reported  from  Boston,  Great  Falls  (Mont.),  Nashua, 
New  Bedford,  Newton,  Salem,  Williamsport. 
Valparaiso  University  (5,367),  Ohio  Wesleyan 
University  (1,286),  University  of  Pittsburg 
(1,138),  Illinois  Wesley  Univ.  (1,097),  Howard 
University  (1,000),  Brooklyn  Polytechnic  Insti- 
tute (815),  Baker  University  (800),  and  two 
smaller  colleges. 

1906 — Stubbs.  The  Colleges  reporting  Stubbs  are  Augus' 
tana  College  (Rock  Island),  Harvard,  Ohio  State, 
St.  Stephen's,  Howard  University,  Washington, 
and  Yale.     Total  students  over  11,000. 

1909 — Reported  from  University  of  Chicago  (5,038). 


184  THE  HISTORIANS  AND  THE  REFORMATION 

SOME   OTHER  SCHOOL  BOOKS. 

An  Introductory  History  of  England  (1908),  by  C.  R.  L. 
Fletcher,  sometime  Fellow  of  All  Souls'  and  Magdalen  Col- 
leges, is  sure  to  win  popularity  in  America  for  its  style  and 
method.  It  is  quite  unfavorable  to  the  English  Church. 
With  it  should  be  used,  to  show  fairly  the  other  side,  Dear- 
mer's  Everyman,  or  Hollis,  or  Shipley,  noted  in  Chapter 
XV.,  pages  233  and  234. 

There  would  appear  to  be  small  reason  why  this  English 
difficulty  should  be  forced  bodily  into  text-books  on  American 
History  and  with  all  reserve  and  impartiality  left  behind. 
I  have  shown  how  this  was  done  by  Montgomery.  A  worse 
case  is  A  Source  History  of  the  United  States^,  by  H.  W. 
Caldwell  and  C.  E.  Persinger,  professors  in  the  University 
of  ISTebraska  (Chicago,  1909),  which  goes  so  far  as  to  say 
that  "Henry  VIII.  called"  the  English  Church,  "the  Protes- 
tant Episcopal  Church,"  and  more  of  the  same  kind.  I  am 
informed  that  a  corrected  edition  of  this  book,  free  from 
such  blemishes,  will  shortly  be  issued. 

ISTo  public  school  should  use  Silver,  Burdett  &  Co.'s 
American  Normal  Readers  (1908),  which  are  Roman,  half 
acknowledged  and  half  disguised ;  and  Merrill's  English  His- 
tory Stories  (1909)  have  also  been  made  under  Roman  super- 
vision. These  differ  in  kind  from  those  made  to  favor  or 
please  the  Roman  purchaser,  in  that  in  effect,  and  probably 
in  intent,  they  serve  the  Roman  cause.  This  kind  enters  the 
public  schools  when  religious  and  denominational  teaching 
is  admitted. 

Oman:  A  History  of  England  is  a  fair  book,  which 
has  been  admitted  to  a  few  American  colleges.  (N^ew  York, 
Holt,  1900).     It  is  by  an  English  writer. 

Montague :  The  Elements  of  English  Constitutional  His- 
tory  (1903),  could  have  about  the  same  said  of  it. 

Medley:  A  Student's  Manual  of  Eng.  Const.  Hist. 
(1894),  leaves  continuity  unjudged. 

The  fine  old  editions  of  Miss  Yonge:  Aunt  Charlotte's 
Stories  of  English  History  (1876)  have  not  been  reproduced 
in  style,  but  there  is  a  new  edition  inferior  in  grade.  It  errs 
in  American  affairs  (p.  233). 


SOME  AMERICAN  TEXT  BOOKS  185 

It  is  worth  note  that  English  school  texts  do  not  speak 
as  do  the  American.  Each  takes  its  own  line,  the  English  the 
line  of  caution,  the  American  the  line  of  radical  description, 
and  virtually  of  condemnation  of  the  standards  and  avowed 
intentions  of  the  English  Church,  It  is  in  the  American 
books  you  find  decision  that  the  English  Church  was  wrong. 
Presumably  English  writers  have  some  advantage  in  telling 
their  own  story  in  their  own  way,  and  they  do  not  essay  to 
determine  that  the  English  Church  must  be  thrown  out  in 
its  orders,  sacraments,  creeds.  In  this  country  there  is  no 
establishment  of  religion,  neither  is  the  State  called  upon 
to  show  that  any  one  religion  is  mistaken  or  wrong.  There 
is  distinct  ground  for  complaint  of  the  manner  in  which 
these  matters  are  treated  in  American  books,  departing  so  far 
from  the  cautious  expressions  of  the  English.  These  Eng- 
lish books  are  sometimes  criticised  by  Church  people,  so- 
cieties, and  papers  for  failing  to  catch  the  point  of  view  of 
the  English  Church,  or  for  some  matter  of  terms.  But  they 
are  fair,  nevertheless,  compared  with  our  American  texts. 
1^0  party  can  expect  public  texts  to  teach  its  religious 
lessons  for  it,  but  the  only  claim  is  that,  as  public  texts, 
they  should  be  fair  to  both  sides,  or  else  pass  the  matters  in 
silence.     For  instance,  Rivingtons  offer: 

Hassall:    The  Tudor  Dynasty,  1909  (2s.). 
Hassall:    A   Class  Book  of  English  History,   1906 

(3s.  6d.). 
Robinson :    An  Illustrated  History  of  England,  1908 
(3s.  6d.). 
And  hardly  so  good : 

Edwards:    Junior  British  History  Notes,  1909,  Part 

II.  (Is.). 
Edwards:    Notes  on  British  History,  1909,  Part  11. 
(2s.). 
Methuen  offers: 

Davies:    Junior  History  Examination  Papers,  1909 

(Is.). 
Wardlaw:    Examination    Papers    on    the    Constitu- 
tional  and   General   History   of  England,   1899 
(2s.  6d.). 


186  THE  HISTORIANS  AND  THE  REFORMATION 

Wilmot  Buxton:    A  History  of  Great  Britain,  1908 

(3s.  6d.). 
Wallace  H.  Hadrill :  Revision  Notes  on  English  His- 
tory, 1907  (Is.). 
Snowden :    A  Brief  Survey  of  British  History,  1905 

(or  "Handy  Digest."    4s.  6d.). 
Walden:  English  Records,  1904  (3s.  6d.). 
All  of  the  above  are  fair  where  the  American  books  fail. 
And  no  doubt  just  as  fair  a  showing  could  be  made  by  the 
other  publishers. 

Note: — Montgomery's  Am.  Hist.,  rev.  ed.  1910  (pp.  66,  67),  withdraws 
mention  of  creed  as  made  1899  (p.  77)  and  1896  (pp.  74  and  75).  But  the 
short  passage  still  shows  five  or  six  opportunities  for  revision. 


CHAPTER  XV. 

MORE   RECENT  BRITISH   AUTHORITIES. 

Sixty  Rbprksentativb  British  Authorities  on  the  English  Reformation, 
WITH  Especial  Reference  to  the  Question  of  Continuity  :  1.  His- 
torians OF  the  Nation;  (a)  Denying  Continuity;  (b)  Middle 
Ground;  (c)  Asserting  Continuity.  2.  Some  Dictionaries,  Encyclo- 
paedias, etc.     3.  Special  Historians  of  the  Church.     4.  Statesmen. 

Section  i.  (a)  Historians  Denying  Continuity. 

Sir  J.  R.  Seeley^  formerly  Regius  Professor  of  Modern 
History  in  the  University  of  Cambridge  says: 

"Are  we  Catholics  ?  Are  we  Protestants  ?  said  the  people. 
Elizabeth  gave  them  a  new  variety  of  the  Reformation  which 
we  now  call  Anglicanism  from  the  country  itself.  She 
founded  what  may  be  called  a  national  church."  ^ 

Dr.  J.  F.  Bright  sees  the  English  Reformation  as  the  sep- 
aration of  England  from  the  Church  of  Rome ;  a  course  for 
which  there  had  long  been  reason  and  desire.  He  speaks  of 
the  Roman  as  the  old  Church,  considers  the  Mass  as 
abolished,  and  as  restored  under  Mary.  He  sees  the  doctrine 
as  new,  the  creed  as  new,  the  banished  Church  as  the  Catholic 
Church,  Under  Elizabeth,  England  was  again  forever  dis- 
united from  the  Roman  Church.'' 

With  Mr.  Lecky  we  have  to  deal  with  a  historian  of  re- 
markable gifts,  not  above  passion  in  maintaining  his  inde- 
pendent and  Protestant  positions,  yet  withal  occasionally  so 
open  and  fair  as  to  win  our  admiration.  Mr.  Lecky  is  not 
teaching  doctrine  or  fact,  but  in  ohiter  dicta  lets  fall  his 
view:  "The  Church  of  England,  being  constructed  more  un- 

1  Seeley  :  P.  75. 

*  Bright :  A  History  of  England;  by  the  Rev.  J.  Franck  Bright,  D.D., 
Master  of  University  College,  and  Historical  Lecturer  in  BalUoi,  New,  and 
University  Colleges,  Oxford,  1896.     Vol.  II.,  pages  429,  494,  etc. 


188  THE  HISTORIANS  AND  THE  REFORIVIATION 

der  political  influences  .  .  .  retained  formularies  and 
tenets  derived  from  the  Church  it  superseded."  "The  great 
part  which  kings  and  lawyers  played  in  the  formation  of 
the  Church;"  "assisted  in  forming  a  Church  of  a  very  com- 
posite character."  * 

Lecky  says :  "The  Church  that  was  founded  at  the  Refor- 
mation was  of  all  institutions  the  most  intensely  and  most 
distinctively  English."  He  speaks  of  "the  Romish  practice 
of  prayers  for  the  dead,"  a  practice  which  is  not  Komish 
but  a  well  recognized  feature  in  both  ancient  Church  and 
modern  Oriental  Church  worship.  On  the  same  page  he 
says  the  English  Church  had  proscribed  the  Eucharist.  This 
statement  is  unparalleled.* 

Mr.  Gladstone  said  of  Lecky's  History  of  England  in  the 
Eighteenth  Century: 

"It  may  perhaps  be  considered  a  series  of  pictures  rather 

than  a  history  strictly  so  called Conscientious 

labour,  profuse  information,  judicious  selection,  happy  ar- 
rangement of  detail,  are  crowned  by  the  paramount  and 
rare  merit  of  a  dispassionate  love  of  truth,  and  a  constant 
effort  to  be  faithful  to  that  love,  which  has  seldom  been 
surpassed."  * 

Mr.  Gladstone  goes  on  to  give  criticisms  of  Mr.  Lecky's 
accuracy  and  judgment. 

Lord  Acton  says  that  Gold  win  Smith  "is  much  less  given 
to  misrepresentation  and  calumny  than  Macaulay."  And  he 
speaks  of  "the  defects  of  Goldwin  Smith's  historic  art;  his 
lax  criticism,  his  superficial  acquaintance  with  foreign  coun- 
tries, his  occasional  proneness  to  sacrifice  accuracy  for  the 
sake  of  rhetorical  effect,  his  aversion  for  spiritual  things."  ' 

Goldwin  Smith  says :  "The  Mass  was  abolished  and  pro- 
hibited    ....     the   whole    sacerdotal    system     . 

was  swept  away  ....  the  Protestant  pastorate 
took  the  place  of  the  Roman  priesthood."  Here  we  feel  that 
the  wish  is  father  to  the  thought.  Later,  this  author  calls 
attention  to  the  retention  of  the  word  priest  and  other  Cath- 

=  Lecky  :  The  Map  of  Life,  p.  204. 

*  Lecky  :  A  History  of  England  in  the  Eighteenth  Century,  1891,  Vol.  1, 
Pp.  92   atiA  167. 

5  Glai^lsfone  :  Oleanings,  Vol.  VII.,  pp.  208,  209. 

*  Acton  :  History  of  Freedom,  pp.  234  and  236. 


MORE  RECENT  BRITISH  AUTHORITIES  189 

olic  principles  whicli  served  "to  make  a  store  of  arguments, 
or  pretexts,  for  the  revival  of  Catholicism  in  the  Anglican 
establishment  at  a  later  day,"  '  This  is  reading  history  back- 
wards; pushing  the  ideas  of  the  present  backward  into  the 
events  of  the  past. 

There  is  a  very  amusing  contradiction  between  this  writer 
and  GuizoT;,  who  says : 

"In  England  it  [the  Keformation]  consented  to  the  hier- 
archical constitution  of  the  clergy,  and  the  existence  of  a 
Church  as  full  of  abuses  as  ever  the  Eomish  Church  had 
been." ' 

Guizot  further  says:  "The  religious  reformers"  of  the 
time  of  Charles  I.  did  not  like  "the  Episcopal  Church  of 
England  as  it  had  been  constituted,  first  by  the  capricious 
royal  despotism  of  Henry  VIII.,  and  then  by  the  ably  de- 
signed systematic  despotism  of  Elizabeth.  ...  It  was,  in  their 
eyes,  an  incomplete,  incongruous  reformation,  incessantly 
compromised  by  the  danger  of  a  return  to  the  Catholic 
Church,  from  which  it  had  never  far  enough  removed."  ° 

(6)    Historians  of  the  ISTation  Taking  a  Middle 
Ground^   or  Indeterminate. 

The  Rev.  Dr.  Cunningham  Geikie  says : 

"No  great  change  in  religion  or  politics  is,  or  can  be, 
the  creation  of  any  one  man.  The  leaders  of  such  revolu- 
tions are  their  creatures,  not  their  ■Qrst  cause :  they  simply  act 
as  the  agent  to  bring  to  a  crisis  long-ripening  preparations. 
A  revolution  must  be  in  harmony  with  the  spirit  of  the  age, 
else  it  could  never  be  accomplished.  All  the  men  who  ever 
introduced  a  new  era  in  politics  or  religion  ....  only 
took  the  tide  of  popular  feeling  at  the  full,  and  were  borne 
on  by  it  to  the  results  they  attained.  They  hoisted  the  sail, 
and  stood  at  the  helm;  but  the  spirit  of  the  age  bore  them 
along." 

To  Theodore  of  Tarsus  "we  owe  the  Church  of  England, 
as  we  know  it  to-day,"  he  says,  closely  following  Green; 

'  Smith  :  The  United  Kingdom — A  Political  History,  Chap.  XIX.,  pp. 
371,  372,  427,  428.  Was  Goldwin  Smith's  view  mollifled  and  broadened  by 
1907?  For  on  Nov.  8  of  that  year  he  wrote,  in  the  New  York  Sun:  "To  the 
Catholic  religion  as  it  existed  before  Fopery,  and  as  it  seems  beginning  now 
to  exist  again,  I   feel  no  hostility  whatever." 

'  Quoted   by    Ridpath :   History   of   the   World. 

»  Guizot :    On  the  History  of  the  Revolution  in  England,  1890,  p.  3. 


190  THE  HISTORIANS  AND  THE  REFORMATION 

but  shortly  after  he  speaks  of  "the  Reformers  who  founded 
our  Church  under  Elizabeth."  While  he  sneers  at  the  "Eng- 
lish Catholic"  idea,  he  allows  that  independence  of  the  Pope 
and  that  royal  supremacy  were  "the  old  English  theory." 
He  calls  the  execution  of  Anne  Boleyn  a  murder  chargeable 
to  the  Roman  Church,  and  elsewhere  he  gives  much  evidence 
of  a  burning  hatred  of  the  papal  side.  He  never  confesses 
that  the  Reformation  movement  received  any  impetus  from 
a  greed  for  gain  and,  like  some  other  writers,  pleads  a  theory 
of  a  late  introduction  of  belief  in  Episcopal  orders,  though 
of  course  the  orders  themselves  for  some  reason  continued  to 
exist  before  the  belief  in  them.  He  admits  the  Catholic 
character  of  the  English  Prayer  Book,  but  only  to  express 
his  regret,  and  agreeing  with  Guizot  and  the  Reformed  Epis- 
copalians, he  calls  it  Romish.  He  is  animated  by  a  strong 
party  spirit  which  prompts  him  to  call  those  in  strict  accord 
with  the  Prayer  Book  "conspirators"  whom  he  would  eject 
from  the  English  Church."  Their  crime  is  agreement  with 
an  official  and  carefully  settled  formulary,  but  a  modest 
sense  of  humor  would  have  suggested  to  Dr.  Geikie  how 
fortunate  he  must  have  been  not  to  have  had  an  ejection 
movement  directed  against  himself. 

Cyril  Ransome^  M.A.,  formerly  Professor  of  Modern 
History  in  the  Yorkshire  College,  Victoria  University, 
speaks  of  the  Irish  and  Anglican  Churches  in  the  time  of 
St.  Augustine  of  Canterbury,  and  of  the  Reformation  he 
says:  "The  English  ecclesiastical  reformation  of  the  six- 
teenth century  proceeded  along  three  lines.  1.  The  sepa- 
ration of  the  Church  of  England  from  the  Church  of  Rome. 
.     .     .     .     2.   The  reform  of  abuses  in  the  English  Church. 

3.  The    changes    of    doctrine."     He    might 

have  added  that  the  doctrines  changed  were  not  credal  or 
fundamental,  though  at  the  time  they  seemed  all  important. 
In  the  stress  of  conflict  over  minor  matters,  the  greater  doc- 
trines were  taught  unchallenged;  continuously  taught  v/ith- 
out  question.  A  better  perspective  and  the  restoration  of 
good  judgment  enables  the  discriminating  modern  historian 
to  recognize  and  state  fairly  what  doctrines  were  changed 

"Gelkle:  The  English  Reformation,  pp.  1,  4,  xii,  186,  276,  494,  504. 


MORE  RECENT  BRITISH  AUTHORITIES  191 

and  what  doctrines  were  not  changed.     Ransome  uses  the 

expression    "separated   the    Church   of   England   from   the 

Church  of  Rome."  " 

In  the  Cambridge  Modern  History,  Professor  Pollakd 

says: 

"Every  parish  church  became  the  scene  of  religious  ex- 
periment. Exiles  from  abroad  flocked  to  propagate  the  doc- 
trines they  had  imbibed.  Some  came  from  Lutheran  cities 
in  Germany,  some  from  Geneva,  and  some  from  Zwinglian 
Zurich.  In  their  path  followed  a  host  of  foreign  divines, 
some  invited  by  Cranmer  to  form  a  sort  of  ecumenical  coun- 
cil for  the  purification  of  the  Anglican  Church 

The  clamour  raised  by  the  advent  of  this  foreign  legion  has 
somewhat  obscured  the  comparative  insignificance  of  its  in- 
fluence on  the  development  of  the  English  Church.  The 
Continental  refoiTners  came  too  late  to  affect  the  moderate 
changes  introduced  during  Sbmerset's  protectorate,  and  even 
the  second  Prayer  Book  of  Edward  VI.  owed  less  to  their 
persuasions  than  has  often  been  supposed.  England  never 
became  Lutheran,  Zwinglian,  or  Calvinistic.  Each  indeed 
had  its  adherents  in  England,  but  their  influence  was  never 
more  than  sectional,  and  failed  to  turn  the  course  of  the 
English  Reformation  into  any  foreign  channels.  In  so  far 
as  the  English  reformers  sought  spiritual  inspiration  from 
other  than  primitive  sources,  there  can  be  no  doubt  that,  difB- 
cult  as  it  would  be  to  adduce  documentary  evidence  for  the 
statement,  they,  consciously  or  unconsciously,  derived  this 
inspiration  from  Wyclif.  .  .  .  The  Reformation  in  Eng- 
land was  divergent  in  origin,  method,  and  aim  from  all  the 
phases  of  the  movement  abroad;  it  left  the  English  Church 
without  a  counterpart  in  Europe.  It  was  in  its  main  aspect 
practical  and  not  doctrinal;  it  concerned  itself  less  with  the 
dogma  than  with  the  conduct,  and  its  favorite  author  was 
Erasmus,  not  because  he  preached  any  distinctive  theology, 
but  because  he  lashed  the  evil  practices.  .  .  .  No  dogma 
played  in  England  the  part  that  Predestination  or  Justifica- 
tion by  Faith  played  in  Europe.  The  Reformation  in  Eng- 
land was  mainly  a  domestic  affair,  a  national  protest  against 
national  grievances,  rather  than  part  of  a  cosmopolitan 
movement  towards  doctrinal  change.  Its  effect  was  to  make 
the  Church  in  England  the  Church  of  England,  a  national 
church,  recognizing  as  its  head  the  English  King,  using  in 
its  services  the  English  tongue,  limited  in  its  jurisdiction 
to  the  English  courts,  fenced  about  with  a  uniformity  im- 

"  Ransome :  An  Advanced  History  of  England,  1895,  pp.   29,  406,  and 
411, 


192  THE  HISTORIANS  AND  THE  REFORMATION 

posed  by  the  English  Legislature  .  .  .  Mainly  on  these 
lines  .  .  .  the  Reformation  continued  under  Edward  VI. 
The  papal  jurisdiction  was  no  more  ....  steps  had 
been  taken  in  the  direction  of  uniformity,  doctrinal  and 
liturgical ;  and  something  had  been  done  to  remove  medieval 
accretions,  such  as  the  worship  of  images,  and  to  restore 
religion  to  what  reformers  considered  its  primitive  purity."  " 

From  this  point  on  The  Cambridge  Modern  History 
takes  a  view  unfavorable  to  the  Catholic  character  of  the 
Church  of  England,  partly  handled  by  Professor  Pollard  and 
partly  by  Professors  Mullinger  and  Maitland. 

Powell,  and  Tout^s  History,  an  English  book  somewhat 
used  as  a  text  book  in  a  few  American  colleges,  says : 

"The  Romans  gave  us  our  religion.  In  the  first  century 
Christianity  reached  Britain  and  began  to  spread  among  the 
Romanized  Britons.  Of  this  early  British  Church  and  its 
history  little  is  known  save  the  names  of  a  few  Bishops  of 
London,  Caerleon,  and  York ;  the  sites  of  a  score  of  churches, 
.  .  .  .  ;  the  continuance  of  certain  beliefs  not  retained 
in  the  later  Western  Church ;  the  origin  of  a  new  heresy,  the 
Pelagian,  in  the  fifth  century;  and  a  few  beautiful  legends, 
such  as  those  of  'good  Lucius',  of  St.  Alban,  the  first  martyr 
of  Britain,  slain  on  the  hill  by  Verulam,  where  now  his 
noble  minster  stands;  of  St.  Germanus  ....  But  it 
is  certain  that  the  Romans  left  the  province  Christian 
.  .  .  .  Erom  this  Church  is  descended  the  Welsh  Church, 
.     .     .     .    the  Churches  of  Scotland  and  Ireland." 

The  years  about  600  to  800  "are  taken  up  ...  . 
by  the  conversion  of  the  English,  first  begun  by  Koman, 
but  chiefly  carried  out  by  Scottish  missionaries,  the  settle- 
ment of  the  English  Church,"  etc.  The  authors  quote 
the  words  of  Grossetete  to  the  Pope  in  1253 :  "I  therefore, 
as  a  priest,  a  Catholic,  a  Christian,  and  your  servant,  dis- 

"  The  Cambridge  Modern  History:  Planned  by  the  late  Lord  Acton, 
LL.D.,  Regius  Professor  of  Modern  History,  and  edited  by  A.  W.  Ward, 
Litt.D.,  G.  W.  Prothero,  Lltt.D.,  and  Stanley  Leathes,  M.A.(Vol.  II.,  on 
"The  Reformation"  1904,  Is  a  book  of  857  plus  25  pages  of  solid  print.) 
Some  of  Its  chapters  are  headed  by  names  of  historians  whose  other  works 
we  have  occasion  to  quote.  The  chapters  on  "The  Catholic  South"  and 
"The  Scandinavian  North"  are  written  by  the  Rev.  W.  E.  Collins,  B.D., 
Professor  of  Ecclesiastical  History  in  King's  College,  London  (now  Bishop 
of  Gibraltar).  James  Galrdner,  C.B.,  LL.D.,  writes  on  "Henry  VIII.": 
There  is  no  trace  of  the  foundation  of  a  Church.  The  break  with 
Rome  is  an  episode.  The  English  Church  never  breaks  with  her  own  past. 
A.  F.  Pollard,  M.A.,  Professor  of  Constitutional  History  in  University  Col- 
lege, London,  writes  the  chapter  on  the  Reformation  under  Edward  VI.  ;  see 
also  his  Henry  VIII.,  1905,  pp.  326  and  327. 


MORE  RECENT  BRITISH  AUTHORITIES  193 

obey,  deny,  and  hold  evil  your  commands."  The  scholar 
will  look  in  vain  through  many  important  histories,  as  Gardi- 
ner, Green,  Kurtz,  for  reference  to  this  important  letter ;  but 
it  is  found  in  the  works  cited  of  Moore  and  Brinkman 
(p.  258),  Terry  (pp.  278  and  279),  and  Wakeman  (p.  135). 
These  speak  of  the  Western  Church  as  "the  nobler  heir 
of  Rome,"  like  Freeman,  who  calls  the  Pope  the  shadow  of 
the  Emperor.  The  Reformation  is  called  "the  breakup  of 
the  majestic  unity  of  the  Mediaeval  Church,"  into  which  of 
course  the  word  Western  must  be  understood  if  not  added." 

"Henry  VIII.  had  striven  to  set  up  a  national  church, 
purged  from  foreign  rule  and  superstition,  a  church  which 
would  faithfully  register  the  will  of  the  monarch.  But  the 
continuity  with  previous  tradition,  on  which  Henry  kept 
a  tight  hold,  bade  fair  to  disappear  when  the  counsellors  of 
Edward  VI.  established  a  revolutionary  Protestantism,  under 
cover  of  which  they  could  forward  their  own  selfish  interests. 
Fearing  lest  ecclesiastical  reformation  meant  revolution, 
England  under  Mary  went  back  not  luiwillingly  to  the  un- 
reformed  religion.  But  neither  the  one  nor  the  other  ex- 
treme would  permanently  satisfy  the  country,  and  Elizabeth, 
in  Church  as  in  State,  returned  to  the  middle  way  of  her 
father." 

Of  Wolsey  it  is  said  that  "trickery  and  lying  .... 
defaced  every  step  of  his  foreign  policy."  "He  saw  that  the 
Church  wanted  reform,  and  though  not  stopping  to  amend 
his  own  life  or  to  go  to  the  root  of  the  evils,  he  nevertheless 
had  real  remedies  to  offer." 

"Side  by  side  with  the  theoretical  strictness  of  the  mar- 
riage law,  there  was  a  practical  laxity  that  could  hardly  be 
exceeded."  "Henry's  sister  Margaret  had  easily  got  divorced 
in  a  scandalous  way  ....  Louis  XII.  had  brutally  put 
aside  his  first  wife  with  the  Pope's  good  will."  "Thus  was 
the  separation  between  England  and  Rome  completed.  Henry 
boasted  that  he  was  no  innovator,  but  was  merely  carrying 
out  to  their  logical  results  the  ancient  laws,  which  had 
upheld  the  national  independence  and  the  supremacy  of  the 
crown  against  the  claims  of  a  foreign  potentate.  His  con- 
tention was  that  the  Papal  supremacy  was,  in  its  essence, 
political,  and  might  be  thrown  off  without  any  change  in  the 
ecclesiastical  or  religious  policy  of  England  .  .  .  While 
Luther  repudiated  the  whole  teaching  of  the  Middle  Ages 

i»  Powell  and  Tout :  History  of  England.  One  volume  edition,  1900. 
Three  vol.  ed.,  1885.  Powell  is  Prof,  of  Mod.  His.  In  Un.  of  Oxford.  Tout 
is  Prof,  of  His.,  Owens  Coll.,  Victoria  Univ.     Pp.  9,  20,  147,  370,  374. 


194  THE  HISTORIANS  AND  THE  REFORMATION 

and  set  up  a  new  faith  and  a  new  churcli  system,  Henry, 
in  a  more  conservative  spirit,  sought  to  reorganize  the  Eng- 
lish Church  on  a  purely  national  basis  without  any  change 
in  its  faith,  its  organization,  or  its  worship.  It  was  a  good 
thing  for  England  that  Henry  would  have  nothing  of  the 
violent  methods  of  Continental  reformers,  and  gave  to  the 
English  Reformation  that  strong  political  tendency  which  it 
has  always  retained." 

"The  clergy  ....  strongly  disliked  the  isolation  of 
the  English  Church  from  the  rest  of  the  Catholic  world." 
"Henry  VIII.  was  honest  in  proposing  to  uphold  the  ancient 
faith.  He  had  a  keen  eye  for  the  signs  of  the  times,  and 
the  increasing  strength  of  the  opposition  perhaps  taught  him 
that  there  had  been  changes  enough  for  the  present." 

Under  Edward  VI.  we  read  more  of  "the  reforming  of 
the  English  Church."     The  "First  Prayer  Booh  of  Edward 

VI was  a  very  careful  and  reverent  translation 

of  the  mediaeval  Latin  services  into  the  vulgar  tongue,  with 
a  few  omissions  and  additions." 

The  next  chapter  heading  is  "Mary  and  the  Romanist 
Reaction  (1553-1558)."  "Parliament  .  .  .  brought 
back  ....  the  Mass  ....  leaving  the 
Church  as  it  had  been  at  the  death  of  Henry  VIII."  It  is 
said  "now  that  the  ancient  Church  had  been  fully  restored" 
and  its  members  are  called  "the  Catholics." 

The  Elizabethan  settlement  is  described  in  terms  fairly 
acceptable  to  both  parties,  but  continuity  is  described  as 
"an  aspiration,"  which  is  one  thing  it  could  never  be !  "The 
great  majority  of  Queen  Mary's  clergy  remained,  reading 
the  Prayer  Book  instead  of  the  Mass."     This  is  hardly  good. 

One  finds  an  excellent  outline  of  the  difference  between 
the  Calvinistic  and  the  Catholic  presbyter.  In  the  former, 
the  group  called  presbyters  is  divided  into  ministers  who 
preach  and  elders  "simply  to  bear  rule."  In  the  Catholic 
system,  the  group  called  ministers  is  divided  into  three  or- 
ders, of  which  presbyters  are  one.  The  fact  emerges  that 
"minister"  in  the  two  systems  has  two  widely  different  mean- 
ings. 

Calvin  held  the  Puritans  in  the  English  Church,  for 
"though  the  Common  Prayer  'contained  much  that  was 
antiquated  and  foolish,'  yet  they  were  bound  to  accept  it  and 


MORE  RECENT  BRITISH  AUTHORITIES  195 

hope  for  better  times."  Like  Cartwright,  they  all  the  while 
felt  that  the  Prayer  Book  was  "  'an  unperfect  book,  picked 
out  of  that  popish  dung-hill  the  Mass-Book/  and  declared 
that  the  Episcopal  system  was  'anti-Christian  and  devil- 
ish.' "" 
(c)  Historians  of  the  Nation  Asserting  Continuity. 

In  the  section  on  text-books  in  use  in  the  United  States, 
we  noticed  Underwood's  edition  of  lectures  by  Guest. 
Guest's  book  is  rather  old  now,  but  it  is  so  brightly  and 
clearly  written  that  it  retains  its  popularity.  Its  Reforma- 
tion estimates  are  not  reproduced  in  Underwood.  Guest  at 
the  outset  is  free  from  the  notion  of  the  Pope  being  head  of 
the  Church,  defining  the  Western  Church  as  the  Church 
which  was  under  the  Pope.  He  recognizes  the  English 
Church  before  the  Reformation ;  sums  up  the  ante-Reforma- 
tion grievances  as  foreign  appointments,  taxation,  indul- 
gences, and  the  treatment  of  the  newly  published  Bibles. 

Here  is  an  admirable  setting: 

"The  scholars  who  took  up  with  the  new  learning  were 
also  most  religious  and  holy  men.  They  were  a  great  deal 
too  wise  not  to  see  how  corrupt,  how  disguised,  and  how 
spoiled  Christianity  had  become;  but  they  were  also  too 
wise  not  to  see  how  noble  and  divine  a  thing  true  Chris- 
tianity is.  So,  in  trying  to  bring  in  what  might  seem  to 
be  new,  these  men  really  went  back  to  the  old.  They  en- 
deavored to  throw  aside  the  encumbrances  which  had  been 
growing  up  for  1,400  years,  and  to  find  out  what  Chris- 
tianity was  in  the  mind  of  Christ  and  the  apostles.  And 
this  also  they  sought  to  teach  to  everybody  else." 

"The  Church  service  was  to  be  in  English  instead  of  in 
Latin."  "The  Prayer-book  contained  scarcely  anything  new; 
nearly  all  the  prayers  were  translated  from  the  old  Latin 
ones,  which  had  been  used  by  Christians  through  many  cen- 
turies." 

The  author  uses  the  terms  faith  and  doctrine  for  a  num- 
ber of  things  (including  mere  practices)  certainly  of  minor 
importance,  however  eagerly  parties  of  the  time  may  have 
contended  over  them.     He  uses  Roman  Catholic  pretty  con- 

"The  same:  pp  374,  389,  394,  395,  397,  406,  408,  415,  416,  428,  434, 
435,  438,  446,  449,  450,  451,  452. 


196  THE  HISTORIANS  AND  THE  REFORMATION 

sistentlj,  and  displays  nowhere  any  sign  of  tlie  foundation 
of  the  Church  of  England." 

The  Hibbert  Lectures  of  1883  were  written  by  a  Uni- 
tarian minister  (Dr.  Beard)  in  the  interest  of  TJnitarianism, 
and  are  concerned  mostly  with  the  German  type  of  Eeforma- 
tion.  Lecture  IX.,  however,  goes  into  the  Reformation  in 
England,  and  we  obtain  these  results : 

"The  English  Reformation,  both  in  its  method  and  in 
its  result,  is  a  thing  by  itself  .  .  .  altogether  refusing 
to  be  classified.  When  a  laborious  German  compiler 
[Niemeyer,  1840]  enumerates  the  English  among  the  Re- 
formed churches  which  own  a  Genevan  origin  ...  an 
Anglican  churchman,  who  is  not  angry,  can  only  be  amused. 
And  in  truth  such  a  procedure  is  conspicuously  unfaithful 

to  historical  fact That  after  the  lapse  of  three 

centuries  and  a  half  it  is  still  possible  to  discuss  whether 
the  English  Church  is  Protestant  or  Catholic  .... 
suificiently  shows  that  the  Reformation  in  England  followed 
no  precedent,  and  was  obedient  only  to  its  own  law  of  de- 
velopment." 

"The  formal  assumption  of  supremacy  by  Henry  VIII. 
was  but  the  last  stage  of  a  process  which  had  been  going  on 
for  almost  five  hundred  years.  It  was  an  act  that  could  be 
defended  by  many  precedents,  and  was  fully  in  accord  with 
national  feeling." 

"We  must  take  some  pains  to  understand  a  fact  which 
more  than  any  other  differentiates  the  English  Reformation — 
I  mean  the  continuity  of  the  Anglican  Church.  There  is  no 
point  at  which  it  can  be  said,  here  the  old  Church  ends, 
here  the  new  begins  ....  The  retention  of  the  episco- 
pate by  the  English  reformers  at  once  helped  to  preserve 
this  continuity  and  marked  it  in  the  distinctest  way  .  .  . 
It  is  an  obvious  historical  fact  that  Parker  was  the  successor 
of  Augustine.  Warham,  Cranmer,  Pole,  Parker — there  is  no 
break  in  the  line,  though  the  first  and  third  are  claimed  as 
Catholic,  the  second  and  fourth  as  Protestant.  The  succes- 
sion, from  the  spiritual  point  of  view,  was  most  carefully  pro- 
vided for  when  Parker  was  consecrated  .  .  .  The  canons 
of  the  pre-Reformation  Church  .  .  .  are  binding  upon 
the  Church  of  England  to-day,  except  where  they  have  been 
formally  repealed.  There  has  been  no  break  ....  in 
the  devolution  of  Church  property  ....  When  Cran- 
mer set  about  tbe  task  of  providing  an  English  Prayer-book, 


"  Guest :    Lectures  on  English  History,  p.  98,  Lecture  11,  par.  14,  Lec- 
ture 21,  p.  203,  Lecture  40,  par.  17,  and  Lecture  43,  pars.  8  and  11. 


MORE  RECENT  BRITISH  AUTHORITIES  197 

it  was  to  the  ancient  ritual  of  the  country  that  he  turned 
for  his  materials  ....  If  it  was  a  significant  thing 
that  Mary's  well-known  Catholicism  was  no  bar  to  her  al- 
most unanimous  and  even  enthusiastic  acceptance  by  the 
people,  it  was  equally  significant  that  the  measures  of  her 
Spanish  and  Papal  advisers  wore  English  loyalty  threadbare." 
Coming  to  the  time  of  James  I.,  the  ceremonies  "stood 
for  the  old  Church  ....  for  its  doctrine  of  the  Real 
Presence,  for  its  theory  of  priests  and  sacraments  .... 
The  external  conformity  which  was  asked  of  the  Puritans 
involved  a  transition  from  the  Protestant  to  the  Catholic 
side  of  the  Reformation  ....  It  is  the  peculiarity  of 
the  Church  of  England  that  she  is  both"  [Catholic  and 
Protestant].  In  "the  belief  in  sacramental  religion  and  the 
possession  of  a  sacerdotal  order  ....  she  is  Catholic. 
She  has  priests  ....  and  sacraments  which  only  duly 
ordained  priests  can  minister  ....  I  cannot  speak  in 
terms  too  strong  of  the  efficiency  of  the  Prayer-book  as  a 
connecting  link  between  the  mediaeval  Church  and  the 
Church,  of  to-day  ...  I  have  often  heard  churchmen 
confess  that  it  supplies  the  only  form  in  which  they  can 
happily  worship;  while  those  who  have  not  been  nurtured 
upon  it  freely  admit  the  charm  of  its  grave  piety,  its  chas- 
tened ardour,  the  solemn  harmony  of  its  periods,  the  com- 
pleteness of  its  adaptation  to  the  daily  needs  of  devotion 
.  .  .  .  It  is  well  that  the  Prayer-Book  should  recite  no 
national  or  local  confession,  but  the  symbol  of  the  ancient 
Church."  " 

Four  years  later,  this  was  followed  up  by  this  utterance 
by  the  great  Unitarian  leader,  Dr.  James  Martineau  : 

"The  Earl  of  Selborne  ....  makes  it  clear,  by 
historical  evidence,  that  the  Church  endowment,  including 
tithes,  arose  ....  by  voluntary  gift  ....  ;  so 
that  it  stands  upon  the  same  footing  with  the  income  of  Dis- 
senters' trusts." 

"By  a  careful  and  complete  record  of  the  constitutional 
growth  of  the  English  spiritual  organization,  Lord  Sel- 
borne furnishes  a  historical  defence  of  the  Church  perfect 
for  nearly  a  thousand  years  of  her  development." 

"The  popular  Nonconformist  conception  of  the  Church  of 
England  as  a  State-created  or  State-selected  and  State- 
endowed  institution,  set  up  by  profane  intrusion  of  secular 
power  into  spiritual  relations,  mixes  up  historical  error  and 


"  Beard :  The  Reformation,  Hibbert  Lectures  for  1883,  edition  of  1883, 
pp.  300,  301,  308,  311,  312,  316,  317,  323-326. 


198  THE  HISTORIANS  AND  THE  EEFORMATION 

illusory   theory   into   one  huge  prejudice,   in   which   all   ac- 
curate distinction  is  lost."  " 

It  is  remarkable  to  note  that  these  strong  words  in  favor 
of  continuity  occur  in  the  course  of  an  argument  for  dises- 
tablishment and  disendowment  of  the  Church  of  England 
along  the  lines  of  Dr.  Martineau's  theories.  They  are  not 
to  be  taken  as  the  arguments  of  a  friend,  but  as  the  admis- 
sions of  fact  which  had  to  be  made  by  a  student  of  history. 

Another  historian,  W.  H.  Beckett,  says : 

"Had  Henry  VIII.  never  reigned,  there  would  have  been 
a  history  of  religious  reform  in  England.  The  notorious  di- 
vorce question  did  but  confirm  and  hasten  tendencies  which 
were  already  at  work.  A  long  series  of  historical  facts  ex- 
ercised an  obvious  influence  in  producing  the  critical  events 
which  took  place  in  the  reign  of  Henry  VIII.  Spiritual, 
intellectual,  and  political  forces  were  at  work,  of  which  the 
Reformation  was  the  resultant."  " 

Samuel  R.  Gardiner  says : 

"It  was  by  these  acts  that  the  separation  between  the 
Churches  of  England  and  Rome  was  finally  effected."  "The 
Church  of  England  had  indeed  always  been  a  national 
Church  with  its  own  ecclesiastical  assemblies,  and  with  ties 
to  the  Crown  which  were  stretched  more  tightly  or  more 
loosely  at  various  times."  "In  theory  and  in  sentiment  the 
Church  of  England  was  still  a  branch  of  the  Catholic 
Church,  one  in  doctrine  and  in  discipline  with  the  conti- 
nental Churches.  Practically  it  was  now,  in  a  far  more 
unqualified  sense  than  before,  a  national  Church."  "In  ac- 
cepting the  doctrines  and  practices  of  the  existing  Church 
till  they  were  tested  and  found  wanting  by  a  combination 
of  human  reason  and  historical  study  of  the  scriptures,  in- 
terpreted in  doubtful  points  by  the  teachings  of  the  writers 
of  the  early  Church,  Cranmer  more  than  anyone  else  pre- 
served the  continuity  of  the  Church  of  England."  Arch- 
bishop Parker  "fully  grasped  the  principle  that  the  Church 
of  England  was  to  test  its  doctrines  and  practices  by  those 
of  the  Church  of  the  first  six  hundred  years  of  Christianity, 
and  he,  therefore,  claimed  for  it  Catholicity." 

The  entire  period,  as  treated  by  this  historian,  shows  no 


''  James  Martineau :  The  National  Church  etc.,  in  the  Contemporary 
Review,  Vol.  XXI.,  Jan.-June  1887,  pp.  410,  411,  423.  Supported  in  his 
Life  and  Letters,  Vol.  I.,  pp.  103,  382,  126. 

'*  W.  H.  Beckett :  The  English  Reformation  of  the  Sixteenth  Century, 
1890. 


MORE  RECENT  BRITISH  AUTHORITIES  199 

sign  that  the  Church  of  England  had  genesis,  origin,  or 
foundation  apart  from  the  original  foundation.  And  the 
index  takes  the  same  direction :  "Christianity,  character  of ; 
Early  English,  see  England,  the  Church  of."  Under  the 
last  head  there  are  seventeen  entries  before  the  time  of 
Henry  VIII.  Kome  and  Koman  Catholic  have  no  entry 
until  the  time  of  Elizabeth." 

Gardiner  once  defines  the  Mass  as  the  "service  of  the 
Holy  Sacrament."  '" 

Many  of  these  expressions  Gardiner  uses  again  in  a  much 
later  book,"  notably  those  asserting  the  continuity  of  the 
English  Church.  Yet  in  spite  of  this  historical  estimate,  he 
uses  the  terms  Catholic  and  the  old  Church  for  the  Roman 
Catholic  Church,  which  is  one  of  the  inconsistencies  ob- 
servable in  writers  who  follow  common  terms  rather  than 
their  own  judgment. 

Professor  Pollard  says : 

"There  can  be  no  doubt  that  the  Church  of  England     .     . 
.     .     was  consulting  both  its  own  interests  and  those  of  the 
nation  at  large  in  seeking  to  come  to  terms  with  the  se- 
cular power  and  in  endeavouring,  by  the  surrender  of  its 
best  tenable  rights  and  privileges,  to  retain  as  much  as  might 
be  of  its  catholicity  and  its  connection  with  the  past."  Henry 
"never  asserted  that  he  could  ordain  a  subdeacon,  baptize, 
marry,  say  mass.    The  whole  sacramental  system  was  left  in 
the  hands  of  the  Church."     "Henry  claimed  to  control  the 
machine,  but  he  did  not  pretend  to  supply  the  motive  power; 
he  might  select  the   channels     ....     but   he   was   not 
the  channel  nor  the  fountain."  " 
Arthur  D.  Innes  undertakes  to  weigh  all  views  hitherto 
expressed,  and  in  the  light  of  new  evidence,  to  be  scrupu- 
lously fair  to  all  characters,  parties,  and  movements.     We 
find  no  statement  that  the  Church  of  England  was  founded, 

"Gardiner:  A  Student's  History  of  England,  1898,  pp.  391,  413,  430, 
982 ;  also  his  Constitutional  Documents  of  the  Puritan  Revolution,  pp. 
xlx.  and  243.  The  latter  is  Charles  I.'s  letter  giving  Catholic  Continuity  as 
a  reason  for  not  abolishing  Bishops. 

20  Gardiner  :  English  History  for  Young  Folks,  Chpt.  XVIII. 

"  S.  R.  Gardiner :  England,  in  "The  History  of  the  Nations"  Series. 
Edited  by  Henry  Cabot  Lodge,  Ph.D.,  LL.D.,  Vol.  XL,  1906,  pp.  253,  265, 
276.  In  estimating  the  value  of  Gardiner's  testimony  it  will  be  recalled  that 
he,  like  Beard  and  Mnrtineau,  is  not  a  member  of  the  English  Church. 
Gardiner  was  an  Irvingite  :  Lord  Acton's  Letters  to  Mary  Gladstone,  1904, 
p.  236. 

22  Pollard :  ArchMshop  Cranmer,  1904,  pp.  72  and  83. 


200  THE  HISTORIANS  AND  THE  REFORIVIATION 

named,  or  established  during  the  Reformation,  nor  any  trace 
of  action  that  would  lend  support  to  a  statement  of  founda- 
tion rather  than  reform.  He  guards  us  against  the  common 
mistake  of  assuming  that  the  Papacy  was  ever  the  Church, 
by  pointing  out  the  indej)endence  of  the  East,  in  these 
words:  "The  Byzantine  Church  ....  had  sepa- 
rated from  the  Roman  ....  all  Western  Europe  had 
acknowledged  the  supremacy  of  the  papacy."  Trent  "stood 
for  the  Church  of  Rome  ....  arrogating  Cath- 
olicity to  itself.  Hence  arose  the  custom  of  using  the  terms 
Catholic  and  Protestant  as  party  labels  for  those  within  and 
without  the  'Orthodox'  pale,  in  spite  of  the  objection,  more 
particularly  of  the  Anglican  body,  to  its  implied  exclusion 
from  the  'Catholic'  church."  "The  historian  cannot  admit 
that  Rome  has  a  right  to  monopolize  the  title  of  Catholic; 
but  during  the  period  ....  it  is  difficult  to  avoid 
using  the  current  labels,  though  their  adoption  is  in  some  de- 
gree misleading."  For  the  Real  Presence  in  the  Eucharist 
-  he  carefully  quotes  the  pertinent  passages  in  the  Church  of- 
ficial documents.''  And  indeed  why  should  not  all  other  his- 
torians give  the  English  Church's  own  record  of  her  own 
faith  in  the  words  of  her  catechism :  "The  Body  and  Blood 
of  Christ  are  verily  and  indeed  taken  and  received  by  the 
faithful."  This  is,  in  reality,  the  English  Church's  charter 
of  continuity  in  the  Catholic  Church. 
James  Gairdner  says : 

"What,  then,  was  the  main  thing  done  as  regards  re- 
ligion under  Henry  VIII.  ?  Scarcely  any  one  has  seriously 
denied  that  he  was  a  tyrant,  and  it  is  a  popular  impression 
that  he  forced  religion  into  a  new  mould;  some  consider  that 
he  actually  changed  it.  That  he  did  force  it  into  new  con- 
ditions seems  to  me  undeniable ;  but  if  he  made  any  essential 
change  we  shall  be  driven  to  consider  whether  the  new  re- 
ligion was  not  actually  a  departure  from  old  revealed  truth, 

or  at  least  from  a   divinely   ordained   authority 

There  is  one  consideration,  at  least,  on  which  we  may  safely 
rest.  It  is  not  in  the  power  of  tyranny  to  deflect  the  rays 
of   divine   truth.     .     .     .     Things   which    abide   in   religion 

23  Innes  :  England  Under  the  Tttdors,  1905,  In  the  series  "A  History  of 
England"  to  be  complete  in  six  volumes,  edited  by  C.  W.  C.  Oman,  Chichele 
Professor  of  History  in  the  University  of  Oxford,  pp.  59,  86,  88,  165,  and 
others. 


MORE  RECENT  BRITISH  AUTHORITIES  201 

must  have  truth  in  them,  .  .  .  What  has  really  been 
ascertained  must  remain  forever.  ...  A  man  .  .  . 
,  if  he  is  troubled  about  his  faith,  let  him  consider  what 
things  have  been  generally  agreed  on  by  Christians  of  all 
ages,  and  be  assured  that  they  were  not  agreed  on  without 
inquiry.  The  things  which  abide  in  religion  must  be  true." 
"Henry  VIII.'s  reformation  of  the  Church,  it  will  be 
seen,  was  precisely  on  Lollard  lines.  .  .  .  Royal  power 
began  to  act  more  openly  upon  Lollard  principles,  setting 
itself  against  images  and  pilgrimages  and  things  that 
savoured  of  superstition.  .  .  .  The  wonderful  thing  is 
really,  not  how  much  was  destroyed,  but  how  much  was 
preserved.  .  .  .  But  conservative  principles  still  main- 
tained themselves  in  the  Church,  and  preserved  the  Church 
itself.  Bishops  were  absolutely  necessary  to  the  policy 
alike  of  Henry  VIII.  and  his  successors,  though  abbots  and 
priors  were  not;  and  the  old  Bishops  ....  stoutly  . 
.  .  .  fought  the  battle  in  Convocation  against  those  very 
influences  which  the  king  was  doing  his  best  to  foster; 
how  they  brought  back  the  authorized  teaching  of  the  Church 
from  the  vagueness  of  the  Ten  Articles  to  a  more  and  more 
clear  enunciation  of  old  principles.  .  .  .  Lollardy  had 
certainly  broken  into  the  Church,  unrecognized  but  power- 
ful. .  .  .  But  Lollardy  in  the  forms  of  Calvinism  and 
Puritanism  reasserted  itself.  .  .  .  Opposite  schools  of 
thought  were  developed  within  the  national  Church.  Yei 
truly  Catholic  principles  were  never  lost  sight  of."  ^* 

Lollardy's  radical  appeal  (finally  rejected  in  its  destruct- 
ive elements)  and  the  way  Rome  was  regarded  in  England, 
may  be  seen  by  an  interesting  pre-Eeformation  incident  in 
the  course  of  which  we  are  presented  with  documentary 
evidence  of  a  character  no  good  teacher  will  overlook.  We 
are  not  concerned  with  many  phases  of  this  history,  but 
simply  with  the  expressed  relationship  of  England  with 
Rome,  which  shows  a  face  not  easily  indentified  with  the 
average  schoolroom  teaching. 

"In  1395  ....  the  Lollards  presented  to  Parlia- 
ment a  petition  for  the  reform  of  the  Church,  in  which  they 
expressed  themselves  with  astonishing  boldness.  They  set 
forth  the  decay  of  the  Church,  owing  to  its  temporal  gran- 
deur and  the  consequent  corruption  of  the  clergy.  The  or- 
dinary Eoman  priesthood,  it  set  forth,  is  no  longer  the  true 

"  Gairdner :  Lollardy  and  the  Reformation  in  England,  1908,  Vol.  II., 
pp.  467,  468,  478,  479.     And  see  forward,  pp.  221  and  222. 


202  THE  HISTORIANS  AND  THE  REFORMATION 

priesthood  ordained  by  Christ;  the  pretended  miracle  of  the 
Mass  leads  men  to  idolatry;  the  enforced  celibacy  of  the 
clergy  causes  immoral  living;  the  use  of  needless  bene- 
dictions and  exorcisms  savours  of  necromancy  rather  than 
theology;  prayers  for  the  dead  are  merely  means  of  gaining 
alms,  etc.  .  .  .  Inasmuch  as  the  Church  of  England 
has  gone  astray  in  these  matters,  following  its  step-mother, 
the  Church  of  Rome,  the  petitioners  pray  for  its  reformation 
and  restoration  to  primitive  perfection."  " 

Still  another  pre-Reformation  incident  which  must  be 
thrown  into  the  account  in  estimating  reformation  and  con- 
tinuity is  this,  brought  out  in  recent  history.  It  shows  the 
relation  of  the  crown  to  the  Church  of  England,  and  it  goes 
back  to  the  eleventh  century : 

"Betvpeen  Hildebrand  claiming  in  definite  words  that 
the  head  of  the  Church  was  the  lord  of  the  world,  and 
William  asserting  in  unmistakable  acts  that  the  king  of 
England  was  over  all  persons  in  all  causes,  as  well  eccles- 
iastical as  temporal,  through  his  dominions  supreme,  there 
were  certain  to  be  differences  of  opinion.  ...  In  this 
matter,  indeed,  William  was  but  maintaining  prerogatives 
which  he  had  inherited  from  his  predecessors,  and  which 
were  simultaneously  being  vindicated  by  the  other  princes 
of  his  time." 

"Such  influence  as  the  papacy  exercised  in  Normandy 
before  1066  at  least,  was  due  much  more  to  traditional 
reverence  for  the  Holy  See,  and  to  occasional  respect  for  the 
character  of  its  individual  occupants,  than  to  any  recog- 
nition of  the  legal  sovereignty  of  the  Pope  in  spiritual 
matters." 

"To   all   the   greater   movements   which   were   agitating 
the  religious  life  of  the  continent  in  the  eleventh  century — 
the  Cluniac  revival,  the  hierarchical  claims  of  the  papacy — 
the    English    Church    as    a    whole    remained    serenely    ob- 
livious." '• 
Cbeighton  says:    "The  movement  against  the  Papacy 
had  been  of  long  standing  in  England.     The  English  Church 
had  never  submitted  unreservedly  to  Papal  control.     Papal 
encroachments    had    been    guarded    against,    especially    in 


='  Creighton  :  History  of  the  Papacy  During  the  Period  of  the  Reforma- 
tion, Vol.  I.  pp.  303  and  304.  Compare  Gee  and  Hardy :  Documents  Illus- 
trative, p.  126. 

2'  William  the  Conqueror  and  the  Rule  of  the  Normans.  By  Frank  M. 
Stenton,  M.A.,  Late  Scholar  of  Keble  College,  Oxford  :  Putnams,  1908,  in  the 
series  "Heroes  of  the  Nations,"  edited  by  H.  W.  C.  Davis,  pp.  377,  378,  and 
387. 


MORE  RECENT  BRITISH  AUTHORITIES  203 

the  reigns  of  Edward  I.  and  Edward  III.,  hy  stringent 
laws  ....  Henry  forced  his  own  position — the  old 
church  system  without  a  Pope — upon  all."  Creighton  sets 
an  example  in  careful  use  of  language  in  this  way,  but  calls 
Mary's  ''the  old  religion" :  "Celebrating  Mass  according  to 
Roman  use,"  p.  29 ;  and  Elizabeth's  "plan  was  to  free  the 
English  Church  from  the  beliefs  and  practices  which  had 
sprung  up  in  it  through  its  relations  to  Rome,  without  alter- 
ing the  Catholic  foundation  on  which  it  rested."  "Protest- 
ants and  Catholics  alike  had  to  obey.  The  Church  of  Eng- 
land became  a  national  Church,"  that  is,  included  the  en- 
tire population." 

"Now  what  standing  shall  we  assign  Creighton  as  a  his- 
torian? In  his  aim,  fairness — truth — were  so  conspicuous 
and  in  his  method  entire  independence  was  so  pervading, 
that  he  has  never,  so  far  as  I  have  seen,  been  accused  of 
partiality.  He  so  delighted  in  independence  of  position  that 
in  time  it  became  a  kind  of  recreation  with  him  to  shock  the 
sensibilities  and  prejudices  of  the  conservative  reciters  of 
worn  phrases.  He  liked  to  force  people  to  think  for  them- 
selves, distrusting  the  utility  of  conventionality.  These  traits 
perhaps  may  be  made  clear  to  the  reader  by  several  extracts : 

"Theology  has  become  historical  and  does  not  demand 
that  history  should  become  theological." 

"Ecclesiastical  history  must  be  pursued  in  exactly  the 
same  way  and  with  exactly  the  same  spirit  as  any  other 
branch  of  history.  The  aim  of  the  investigator  is  simply 
the  discovery  of  truth  ....  in  a  spirit  of  absolutely 
free  inquiry  and  entire  independence  of  judgment." 

"We  are  tempted  sometimes  to  speak  of  one  Reformation 
as  though  it  were  the  chief  or  the  most  notable  one;  but 
there  are  many  reformations  in  the  history  of  the  Church 
which  in  their  importance  can  at  least  come  into  compari- 
son with  that  one  which  we  are  accustomed  to  call  'The  Re- 
formation.' " 

The  following  extracts  will  contribute  to  our  compre- 
hension of  the  causes  and  spirit  of  the  Reformation  in  the 
Church  of  England: 

"In  1232  Grosseteste  had  to  put  off  his  contemplated 
pilgrimage  to  Rome  for  fear  of  the  ill  feeling  which  existed 

"  Creighton :  The  Age  of  Elizabeth,  chpt,  3,  pp.  15,  16,  29,  46,  and  49. 


204  THE  HISTORIANS  AND  THE  REFORMATION 

in  Rome  against  the  English,  in  consequence  of  their  ill 
treatment  of  Roman  priests  resident  in  England.  The 
fact  was  that  the  encroachment  and  extortions  of  the  Papacy 
had  reached  such  a  pitch  that  at  length  an  association  was 
formed  of  'those  who  would  rather  die  than  be  confounded 
by  the  Romans.'  That  was  the  real  title  of  the  society.  It 
was  a  secret  body,  composed  mostly  of  landowners  who  had 
resolved  no  longer  to  endure  the  exactions  of  the  Pope. 
They  wrote  a  circular  letter  to  all  the  Bishops  and  chapters 
in  the  country  recounting  the  evils  that  arose  from  the  pre- 
ferment of  so  many  foreign  ecclesiastics  in  England,  and 
ended  by  saying,  'a  man  who  kindly  wipes  our  noses  draws 
blood.' " 

After  telling  the  story  of  the  triumphs  of  Presbyterian- 
ism  and  Independency,  and  of  the  efforts  at  combination, 
Creighton  says : 

"Where  England  again  had  to  consider  the  matter,  noth- 
ing was  vital  except  the  system — which  was  practically 
accepted  at  the  Restoration.  .  .  .  The  Church  of  Eng- 
land was  part  of  the  Catholic  Church,  holding  the  Catholic 
faith,  maintaining  the  historic  episcopacy,  dispensing  the 
sacraments  according  to  primitive  ordinance.  'I  die,'  said 
Laud  in  his  will,  'I  die  as  I  have  lived,  in  the  true  Orthodox 
profession  of  the  Catholic  faith  of  Christ,  a  true  member 
of  His  Catholic  Church,  within  the  communion  of  a  living 
part  thereof,  the  present  Church  of  England.'  This  was 
the  position  of  the  English  Church,  and  nothing  subse- 
quently altered  it.  Compromises  might  be  urged  by  poli- 
ticians, but  nothing  could  be  accepted  which  threatened  to 
destroy  the  order  of  the  English  Church  as  part  of  the  con- 
tinuous Church  of  Christ." 

"The  peculiar  character  of  the  English  Reformation 
tended  to  narrow  English  interests  and  to  isolate  English 
thought.  When  once  the  severance  from  the  Roman  Church 
had  been  accomplished.  Englishmen  did  not  care  to  look  back 
upon  centuries  of  decadence  and  corruption.  Attention  was 
almost  exclusively  given  to  the  history  of  the  primitive 
Church  and  the  writings  of  the  early  fathers.  From  these 
alone  were  materials  drawn  for  the  controversy  with  Rome. 
The  Bible  and  primitive  antiquity  were  the  foundations  on 
which  the  English  Church  claimed  to  be  built.  It  rejected 
the  authority  of  the  Bishops  of  Rome  and  passed  over  in 
disdain  the  period  in  which  that  authority  had  been  recog- 
nized. ...  As  against  the  Church  of  Rome,  the  Church 
of  England  insisted  that  what  she  had  discarded  was  dis- 


MORE  RECENT  BRITISH  AUTHORITIES  205 

carded  because  it  was  "without  sufficient  warrant  of  scrip- 
ture or  primitive  usage."  "^ 

Other  historians  have  said: 

"The  permanent  threefold  division  of  English  religion 
into  Churchman,  Nonconformist,  and  Roman  Catholic, 
begins  in  the  reign  of  Elizabeth  for  all  practical  purposes, 
though  she  would  have  been  the  last  to  recognize  the  fact. 
To  her,  as  to  the  Bishops,  there  was  never  more  than  one 
Church  in  England — the  Church  recognized  and  protected 
by  the  state,  said  the  court;  the  Church  of  the  ancient 
ministerial  succession,  said  the  High  Churchmen."  ^* 

"We  owe  it  to  Cranmer  that  our  Church  remained  a  true 
branch  of  the  Catholic  Church."^" 

Section  ii.     Some  Dictionakies  and  Encyclopedias. 

Haydn's  Dictionary  of  Dates  and  Universal  Informa- 
tion, twentieth  edition,  1893  (Putnams),  is  an  English 
book,  written  up  to  date  bj  Benjamin  Vincent,  Librarian, 
etc.,  who  holds  title  to  a  corresponding  membership  in  the 
Historical  Society  of  N"ew  York.  This  book  uses  the  term 
Church  of  England,  before,  through,  and  after  the  Reforma- 
tion; from  A.D.  314  down  to  the  present  time."  There  are  no 
Protestant  Episcopalians  in  this  book,  as  English  people 
would  not  be  likely  to  look  for  this  heading,  but  an  equiva- 
lent is  found  in  "Church  of  ITorth  America." 

In  the  Encyclopaedia  Britannica  we  cannot  find  any  date 
for  the  foundation  of  the  Church  of  England.  The  article 
"Church  History"  is  from  a  Scotch  Protestant  point  of  view. 
The  article  "English  History"  asserts  continuity  (Vol. 
VIIL).  The  article  "England,  Religion"  implies  continuity 
of  the  Church  through  the  Reformation  adjustments  in  this 
wise:  "The  Established  Church  of  England  .  .  .  was 
governed,  at  the  end  of  1877,  by  two  Archbishops  and  twenty- 
eight  Bishops.    There  were  as  many  as  twenty-one  bishoprics 

2'  Creighton :  Historical  Lectures  and  Addresses,  pp.  2,  5  and  6,  69, 
120  and  121,  185,  186,  and  3.  Cf.  The  Church  and  the  Nation,  1901,  pp.  78, 
156,   173,   185,  186,  284,  285. 

"  Social  England:  A  Record  of  the  Progress  of  the  People  in  Religion, 
Laws,  Learning,  etc..  by  various  writers,  edited  by  H.  D.  Traill,  D.C.L., 
Sometime  Fellow  of  St.  John's  College,  Oxford,  1895  ;   Vol.   III.,  p.  308. 

'"Sir  Clements  R.  Marlfham  :  King  Edward  VI.:  An  Appreciation.  1908, 
p.  129.  Cf.  Kennedy :  Archbishop  Parker,  1908,  in  the  series,  "Makers  of 
National  History,"  pp.  viii,  1,  2,  11,  84,  and  285. 

"  Haydn :  as  above,  pp.  274-278  in  the  twenty-third  edition,  1904. 


206  THE  HISTORIANS  AND  THE  REFOEMATION 

at  the  beginning  of  the  eighth  century."    In  the  article  "Eng- 
land, Church  of"  we  read: 

"Legally  and  historically  continuous  with  the  Church  of 
the  most  ancient  times,  the  Church  of  England  has  always  had 
a  national  character.  In  mediaeval  acts  of  Parliament  it  was 
called  by  the  same  name  as  at  present,  and  was  never  identical 
with  the  Church  of  Rome,  which  was  usually  described  as 
the  court  (curia)  of  Rome.  In  the  sixteenth  century,  by 
a  series  of  measures  passed  by  the  three  estates  of  the  realm, 
its  vassalage  to  Rome  was  broken  off,  since  which  time  the 
Roman  court  has  maintained  a  hostile  attitude  toward  it.  . 
.  .  It  grounds  itself  on  Holy  Scripture  and  the  three 
creeds.  .  .  .  It  is  Protestant,  as  agreeing  with  the  pro- 
test made  in  Germany  against  the  errors  of  Rome;  and 
Catholic,  as  claiming  to  be  a  portion  of  the  Universal 
Church  of  Christ.  (25  Henry  VIIL,  ch.  XXL,  par.  13;  1 
Eliz.,  ch.  I."  The  historical  sketch  begins  with  traditions 
of  the  times  of  St.  Paul. 

We  have  shown  elsewhere  that  Professor  Freeman  wrote 
part*of  this  article  on  England,  and  S.  R.  Gardiner  the  rest. 
The  former  wrote  to  1603,  and  had  £315  for  the  work.  ^^ 

The  New  English  Dictionary  on  Historical  Principles 
quotes  Baxter  (1651)  as  saying:  "I  hope  this  learned  man 
doth  not  take  the  particular  Romane  Church  for  the  Catho- 
lick  Church."  "  Under  1685  we  are  referred  to  Bishop  Ken 
on  the  Church  Catechism.  Ken's  passage  is  of  great  value. 
We  therefore  insert  it  here,  though  it  belongs  more  properly 
in  Chapter  IX. : 

I  believe,  O  blessed  and  adorable  Mediator,  that  the 
Church  is  a  society  of  persons,  founded  by  Thy  love  to 
sinners,"  united  into  one  body,  of  which  Thou  art  the  head,' 
initiated  by  baptism,'  nourished  by  the  Eucharist,"  gov- 
erned by  pastors  commissioned  by  Thee,  and  endowed  with 
the  power  of  the  keys,"  professing  the  doctrine  taught  by 


"  Stephens :  Freeman,  Vol.  II.,  pp.  125,  126.  For  a  severe  but  just 
criticism  on  the  article  "Church  History,"  see  Headlam  :  History,  Authority, 
and  Theology,  1909,  p.  271.  Headlam  gives  also  valuable  references  to  Kurtz, 
Duchesne,  the  Reformation,  and  the  Forged  Decretals. 

ss  Oxford  and  New  York  :  Macmillans.  Publication  was  begun  in  1888. 
See  Vol.  II.,  1893,  p.  186,  "Catholic"  ii.  and  5. 

«  Matt.  xvi.  18  ;  Eph.  v.  25.  '  Col.  i.  18.  » Matt,  xxviii.   19. 

»  Matt.  xxvi.  26.  "  Matt,  xviii.  18  ;  John  xx.  22,  23. 


MORE  RECENT  BRITISH  AUTHORITIES  207 

Thee,"  and  delivered  to  the  saints,"  and  devoted  to  praise 
and  to  love  Thee. 

I  believe,  O  holy  Jesus,  that  Thy  Church  is  holy,  like 
Thee  its  Author;  holy,  by  the  original  design  of  its  institu- 
tion ;"  holy,  by  baptismal  dedication ;  holy,  in  all  its  adminis- 
trations, vphich  tend  to  produce  holiness;^*  and  though  there 
will  be  alvpays  a  mixture  of  good  and  bad  in  it  in  this 
world,^°  yet  it  has  always  many  real  saints  in  it;  and  there- 
fore, all  love,  all  glory  be  to  Thee. 

I  believe,  Lord,  this  Church  to  be  Catholic  or  universal, 
made  up  of  the  collection  of  all  particular  Churches;  I  be- 
lieve it  to  be  Catholic  in  respect  of  time,  comprehending  all 
ages  to  the  world's  end,  to  which  it  is  to  endure;"  Catholic 
in  respect  of  all  places,  out  of  which  believers  are  to  be 
gathered;"  Catholic  in  respect  of  all  saving  faith,  of  which 
this  creed  contains  the  substance,  which  shall  in  it  always 
be  taught;"  Catholic  in  respect  of  all  graces,  which  shall  in 
it  be  practised;  and  Catholic  in  respect  of  that  Catholic 
war  it  is  to  wage  against  all  of  its  ghostly  enemies,  for  which 
it  is  called  militant.  O  preserve  me  always  a  true  member 
of  Thy  Catholic  Church,  that  I  may  always  inseparably  ad- 
here to  Thee,  that  I  may  always  devoutly  praise  and  love 
Thee. 

Glory  be  to  Thee,  O  Lord  my  God,  who  hast  made  me  a 
member  of  the  particular  Church  of  England,  whose  faith, 
and  government,  and  worship  are  holy,  and  Catholic,  and 
Apostolic,  and  free  from  the  extremes  of  irreverence  or  su- 
perstition; and  which  I  firmly  believe  to  be  a  sound  part  of 
Thy  Church  universal,  and  which  teaches  me  charity  to  those 
who  dissent  from  me;  and  therefore,  all  love,  all  glory,  be 
to  Thee. 

O  my  God,  give  me  grace  to  continue  steadfast  in  her 
bosom,  to  improve  all  those  helps  to  true  piety,  all  those 
means  of  grace,  all  those  incentives  of  Thy  love,  Thou  hast 
mercifully  indulged  me  in  her  communion,  that  I  may 
with  primitive  affections  and  fervour  praise  and  love  Thee." 

Eeturning  to  The  New  English  Dictionary ;  the  Holy 
Catholic  Church  is  defined  as: 

"The  Ancient  Church,  as  it  existed,  undivided.     .     .     . 


"  Acts  ii.    41,   42.  «  Jude  ver.  3.  "  II.    Tim.    i.    9. 

"  II.   Tim.   ii.   19.  "  Matt.    xiii.    24. 

"  Matt.  xvi.  18  ;  xxviii.  20.    "  Matt,  xxviii.   19.  "  Jolm   xvl.    13. 

'*  Ken  :  An  Exposition  of  the  Church  Catechism,  in  Ken's  Prose  Works, 
Anc.  and  Mod.  Lib.  of  Theol.  Lit.,  pp.  139  and  140.  In  Nov.  1909  the  Rev.  J. 
O.  Coop  of  Liverpool  discovered  a  book  of  1677  (5th  edition  1679),  approved 
by  the  Archbishop  of  Canterbury,  "Issued  and  widely  used  almost  Immediately 
after  the  final  revision  of  our  Prayer  Book,"  containing  similar  official 
teaching. 


208  THE  HISTORIANS  AND  THE  REFORMATION 

After  the  separation  [of  East  and  West,  the  name  is]  as- 
sumed by  the  Western  or  Latin  Church After 

the  Keformation  it  was  claimed  as  its  exclusive  title  by  that 
part  of  the  Western  Church  which  remained  under  the  Roman 
obedience;  but  held  by  Anglicans  not  to  be  so  limited,  but 
to  include  the  Church  of  England  as  the  proper  continuation 
in  England,  alike  of  the  Ancient  and  the  Western  Church." 
In  1670  Bishop  Jeremy  Taylor  says :  "The  Catholic  Church 
hath  been  too  much  and  too  soon  divided  ....  but 
in  things  simply  necessary,  God  hath  preserved  us  still  un- 
broken, and  all  nations  and  all  ages  recite  the  creed  .  .  . 
and  all  Churches  have  been  governed  by  Bishops."  " 

The  New  English  Dictionary  says:  "Roman  Catholics 
is  the  designation  known  to  English  law." 

This  dictionary  is  inclusive  and  gives  references  show- 
ing altogether  different  usages. 

The  Dictionary  of  English  History, ""  in  the  article  on  the 
Church,  says :  Henry  VIII.  "severed  the  union  between  the 
English  and  Roman  Churches."  The  article  assumes  the 
English  Church's  continuity. 

Nelsons  Encyclopcedia  says,  under  "Church,  Anglican" : 
"For  the  parent  body  of  the  Anglican  Church  see  England, 
Church  of" ;  and  under  that  head  the  continuity  is  asserted, 
and  it  is  added  that  the  name  does  not  date  from  the 
Reformation. 

What's  What:  A  Guide  for  To-day,  to  Life  as  it  is  and 
Things  as  They  Are,"  has  this: 

"The  Anglican  Church:  A  most  important  branch  of 
the  Holy  Catholic  Church  is  the  Anglican  Church.  .  .  . 
Christ  founded  a  sole  Church  on  earth,  which  man  has 
divided,  but  not  destroyed.  The  separation,  in  the  eleventh 
century,  of  the  Western  from  the  Eastern  Communion  (re- 
garded by  a  considerable  section  amongst  Anglicans  as  the 
mother  Church),  was  the  first  great  cleavage.  Over  the 
Western  Communion  Rome  held  undoubted  sway  until 
the  sixteenth  century,  when  the  Reformation  in  Europe 
gave  birth  to  Protestantism.  The  Anglican  Church  founds 
her  claim  to  continuity  on  triple  grounds.  ...  It  has 
been  more  than  once  declared  by  the  Anglican  episcopate 


*'  New  Engl.  Die.  on  Hist.  Princ,  Vol.  II.,  p.   186,  6  and  7. 

»«  Edited  by  Sidney  J.  Low,  B.A.,  Late  Scholar  of  Balliol,  etc.,  and  F.  S. 
Pulling,   late   Professor  of  History,   Yorkshire  College,   Leeds,   1884. 

"  By  Henry  Quilter,  M.A.,  Trinity  College,  Cambridge :  Barrister  At 
Law;  1902. 


MORE  RECENT  BRITISH  AUTHORITIES  209 

that    no    new    Church    was    founded    in    England    by    the 

Reformation." 

Section  hi.    Special  Histories  of  the  English  Chuech. 

We  will  first  take  the  statement  of  Feedeeick  Denison 

Maueice  : 

"In  the  reign  of  Henry  VIH.  ...  a  large  body 
of  the  Bishops  and  clergy  had  been  led  by  their  religious  feel- 
ings to  desire  that  this  correspondence  with  Rome  should  be 
broken  off;  to  feel  that  the  English  Church  could  not  main- 
tain its  own  position  unless  it  became  strictly  national; 
unless  it  abandoned  that  subjection  to  a  foreign  Bishop 
which  the  state  had  always  wished  it  to  abandon  .... 
the  Romanists  have  felt  that  the  English  Reformation  was 
more  fatal  to  the  maxim  upon  which  they  were  habitually 
acting,  than  the  Reformation  in  any  other  quarter  had  been. 
There  was  a  hope  that  men  might  renoimce  a  new  system 
of  opinions  and  adopt  an  old  one.  But  a  Church  which 
had  affirmed  the  principle  of  nationality    ....    was    . 

.     .     .     utterly    incorrigible It   was    the   feeling 

that  the  English  Church  was  not  founded  upon  the  Cal- 
vinistic  idea  which  gave  occasion  to  the  earliest  Puritan 
movements."  The  final  chapter  argues  that  the  English 
Church  is  exclusively  the  Catholic  Church  of  the  land." 

Dean  Hookas  great  historical  work  begins  with  Augus- 
tine, A.  D.  597,  and  continues  through  the  Reformation. 
The  author  declares  his  design  to  present  "A  History  of  the 
Church  of  England.  The  Church  of  England  is  a  national 
institution  which  has  existed  from  the  time  of  Augustine  to 
the  present  hour."  ""  It  is  well  known  to  all  observers  that 
the  Archbishops  of  Canterbury  succeeded  in  regular  order 
during  all  the  troubles  of  the  Reformation.  There  was  no 
break.  The  occupants  might  come  and  go;  the  office  went 
on  without  ceasing. 

ISTo  matter  how  little  or  how  much  he  might  sympathize 
with  Rome,  the  Archbishop  was  the  Archbishop  until  death 
vacated  his  office.  Warham,  of  Henry  VII.,  takes  up  the  of- 
fice in  1503  and  dies  late  in  1532;  Cranmer  succeeds  early 


»» Hook :  Lives  of  the  ArchMahops  of  Canterbury,  In  eleven  volumes, 
published  1860  to  1875. 

"Maurice:  "The  Kingdom  of  Christ;  or.  Hints  to  a  Quaker  Xttpecting 
.  .  .  the  Catholic  Church.  By  F.  D.  Maurice,  M.A.,  Prof,  of  Bng.  Lit. 
and  Hist,  in  Kings'  College,  London,  2d  ed.,  1842,  Vol.  II.,  pp.  481-483. 


210  THE  HISTORIANS  AND  THE  REFORMATION 

in  1533,  in  Henry  VIII.'s  reign;  he  is  burnt  at  the  stake 
March  21,  1556.  Pole,  a  deacon,  is  consecrated  Bishop  the 
26th  of  March,  1556,  and  dies  in  1558,  twenty-two  hours 
after  his  cousin.  Queen  Mary.  Then  the  selection  of  a  suc- 
cessor is  made,  and  three  times  the  office  is  declined.  Mean- 
while the  nation  is  occupied  with  the  accession  and  corona- 
tion of  Elizabeth,  and  the  difficulties  of  a  new  administra- 
tion. It  was  three  years  before  Parker  succeeded.  He  suc- 
ceeded to  no  new  office,  but  became  Archbishop  of  Canter- 
bury, purposely  and  consciously  and  as  a  matter  of  course 
taking  up  the  office  held  by  his  predecessors  for  nine  and  a 
half  centuries.  E'o  one  at  the  time  questioned  his  succession. 
The  bull  of  the  Pope  and  the  plots  of  the  Papists  were  di- 
rected against  Queen  Elizabeth,  and  not  against  the  Arch- 
bishop of  Canterbury.  Parker  died  in  1575.  The  Queen 
kept  the  revenues  of  the  Archbishopric  for  herself  for  six 
months,  when  Grindal  succeeded.  There  is  no  break  at 
any  time.  It  must  be  remembered  that  men  are  not  conse- 
crated Archbishop  of  Canterbury,  but  they  are  consecrated 
Bishop,  and  any  Bishop  may  thence  enter  the  Archbishop's 
succession.  It  is  of  no  consequence  whether  there  be  any 
ceremony,  or  what  kind  of  a  ceremony  it  may  be,  provided 
only  that  there  may  not  be  any  consecration  when  the  ap- 
pointee is  already  a  Bishop.  It  is  this  law  which  makes 
Archiepiscopal  vacancies  which  may  exist  for  a  short  or 
longer  period  of  no  effect  upon  the  fact  of  succession,  and 
we  see  one  Archbishop  of  Canterbury  succeed  another 
"without  a  break."  This  is  the  fact  which  comes  out  so 
strongly  in  a  work  like  Dean  Hook's,  or  in  the  book  of  Miss 
Bevan's,  referred  to  elsewhere. 

"We  will  pass  rapidly  over  this  earlier  literature,  taking 
only  enough  authorities  to  show  the  wide  acceptance  of  the 
fact  of  continuity  by  men  of  all  parties.  They  all  accepted 
it  because  they  all  lived  under  it  and  in  the  face  of  it  every 
day.  The  literature  of  continuity  is  immense ;  we  cannot 
begin  to  give  all  that  is  important,  but  we  can  give  much 
that  is  typical,  and  more  that  is  modern.  The  object  in  ex- 
panding the  most  modern  and  recent  expressions  is  to  show 
that  the  theory  of  continuity  is  still  held  by  living  scholars 


MORE  RECENT  BRITISH  AUTHORITIES  211 

who  have  access  to  all  that  maj  be  known  on  such  a  subject, 
and  to  show  further  that  it  is  not  time  to  say,  as  some  do, 
that  the  theory  of  continuity  is  either  untenable  or  increas- 
ingly unpopular. 

Bringing  up  the  teachers  of  continuity  towards  the  pres- 
ent, we  will  resume  with  Dixon^  who  says : 

"A  revolution  was  effected,  first  in  property,  then  in  re- 
ligion, but  none  in  polity,  none  in  the  ancient  constitution 
of  the  Church  of  England.  .  .  .  This  formal  adherence 
to  antiquity,  this  continued  maintenance  of  the  old  constitu- 
tion in  all  parts  and  branches,  is  the  most  characteristic 
and  admirable  feature  of  the  English  Reformation."  *" 

J.  H.  Blunt  says: 

"While  the  Church  of  England  is  perfectly  free  from  the 
jurisdiction  of  the  Pope,  and  is  'a  particular  Church,  having 
(vithin  itself  all  the  elements  of  government  and  discipline, 
it  has  never  forfeited  its  place  in  the  unity  of  the  One,  Holy, 
Catholic,  and  Apostolic  Church,'  nor  has  it  ever  claimed  to 
be  spiritually  separated  from  any  other  particular  Church 
which  continues  therein." 

"The  Reformers  never  for  an  instant  professed  to  be 
abolishing  the  old  Church  of  England  and  founding  a  new 
one."  ....  In  "an  Apostolically  descended  episcopate, 
a  sacerdotal  ministry,  and  valid  sacraments  ....  the 
Church  of  England  has  always  been  conspicuously  distin- 
guished  In  those  three  particulars  the  Reformed 

Church  of  England  is  as  entirely  identical  with  the  pre- 
Reformation  Church  of  England  as  a  man  who  is  at  one 
time  in  sickness  and  at  another  in  health  is  the  same  man, 
or  as  a  vine  which  has  been  pruned  is  the  same  vine  that 
it  was  before  it  was  pruned." 

"Reformation  principles  ....  consist  chiefly  in 
the  maintenance  of  independence  on  the  one  hand  and 
Catholic  character  on  the  other.  The  Church  of  England 
has  never  disowned  its  ancient  lineage  nor  separated  itself 
from  other  branches  of  the  Catholic  Church.  .  .  .  The 
most  difficult  times  and  circumstances  have  not  deprived 
it  of  an  episcopate  as  clearly  descended  from  the  Apostles 
as  that  of  any  Church  in  Christendom.  ...  A  real 
priesthood  was  carefully  defended,  and  carefully  handed  on 
to  future  generations.  ...  In  its  doctrinal  system  there 
has  been  no  deviation  from  Catholic  truth." 


*'>  Dixon  :  History  of  the  Church  of  England,  from  the  Abolition  of  the 
Roman  Jurisdiction,  1878.     Vol.  I.,  p.  6. 


212  THE  HISTORIANS  AND  THE  REFORMATION 

"While  some  of  the  adjuncts  of  the  Reformation  move- 
ment can  only  be  regarded  with  regret  and  pain,  the  move- 
ment itself  was  substantially  carried  out  on  Catholic  and 
constitutional  principles,  and  ....  may  be  regarded 
on  the  whole  with  satisfaction,  if  not  pride." 

"The  Church  of  England  has  had  a  continuous  and  never 
ceasing  vitality  in  every  stage  of  its  ancient  and  modem 
existence.  .  .  .  The  idea  that  it  was  the  foundation  of 
a  new  Church,  or  that  it  was  intended  to  be  so  by  the  re- 
formers, is  wholly  unjustified  by  history."  " 

The  title  page  of  the  Sarum  Breviary,  which  we  need 
hardly  explain  was  a  pre-Keformation  service  book,  bore  (in 
Latin)  the  name  Church  of  England  without  either  the  word 
Catholic  or  the  word  Roman.  The  preface  to  the  English 
Prayer  Book,  written  by  Bishop  Sanderson  in  1662,  de- 
clares its  intention  to  agree  with  Catholic  teaching.  The 
same  thought  occurs  in  Cranmer's  preface  of  1559,  when  he 
appeals  to  "the  mind  and  purpose  of  the  old  fathers." 

"The  Book  of  Common  Prayer  was  framed  out  of  the 
ancient  offices  of  the  Church  of  England,  by  consolidation 
and  translation  of  the  latter,  the  same  principles  .... 
being  also  extended  to  the  Communion  service." 

"The  new  book  was,  substantially,  as  it  still  remains,  a 
condensed  reproduction,  in  English,  of  those  service  books 
which  had  been  used  in  Latin  by  the  Church  of  England 
for  many  centuries  before."  " 

"About  nine-tenths  of  what  is  contained  in  the  Prayer 
Book  of  1549  came  from  the  old  Latin  service  books  of  the 
Church   of  England." 

"Cranmer  offered  to  prove  that  the  order  of  the  Church 
of  England,  set  out  by  authority  of  Edward  VI.,  was  the 
same  that  had  been  used  in  the  Church  for  fifteen  hundred 
years  past." 

The  English  Reformation  "had  been  strictly  Catholic 
in  its  origin  and  in  its  official  progress."  " 

Another  says : 

"During  a  period  of  more  than  twelve  hundred  years 
the  Church  of  England  has  preserved  its  identity,  and  dur- 
ing that  time  England  has  advanced  from  a  group  of  small 
and  divided  kingdoms  into  a  vast  empire,  on  which  the  sun 


*i  Blunt :  The  Reformation  of  the  Church  of  England,  Vol.  II.,  pp.  586-7, 
602,  605,  2  and  3. 

"  Blunt :  Annotated  Book  of  Common  Prayer,  American  edition,  pp.  15 
(note  2),  96,  98,  102,  17,  16. 

"  The  same  :  p.  19. 


MORE  RECENT  BRITISH  AUTHORITIES  213 

never  sets,  in  every  quarter  of  the  globe;  and  love  for  their 
country  demands  from  Englishmen  a  love  for  their  Church. 
.  .  .  The  truth  is  that  there  never  was  a  Roman  Church 
(properly  or  legally  so  styled)  in  England;  that  no  new 
Church  was  made  and  endowed  at  the  Reformation,  but  only 
that  the  old  Church  was,  as  the  word  implies,  reformed. 
.  .  .  .  misstatements  can  be  disposed  of,  and  dis- 
posed of  only,  by  an  appeal  to  history.  .  .  .  The  author 
neither  holds  nor  would  accept  any  preferment  in  the 
Church,  so  that  he  cannot  on  that  ground  be  accused  of 
personal  or  interested  motives.  His  only  desire  is  that  the 
truth  may  be  known."  " 

In  Chapter  VI.  of  the  second  volume,  this  historian 
goes  back  into  the  earliest  history  of  the  English  Church 
with  its  foundation  by  Augustine  in  597. 

There  is  a  valuable  little  book  on  The  English  Reforma- 
tion by  A.  Theodoke  Wirgman^  M.A.,  D.C.L.,  repub- 
lished in  this  country  about  1890.  It  tells  its  story  well  in 
less  than  a  hundred  pages.  It  is  the  work  of  an  advocate — 
an  advocate  for  the  Catholic  Anglican  position.  But  not  all 
advocates  are  in  the  wrong — and  the  book  is  mostly  without 
bitterness.     Let  us  take  a  few  lines : 

"The  Reformation  in  England  was  an  ecclesiastical  res- 
toration. Its  result  was  a  pruning  of  religious  novelties,  and 
a  return  to  primitive  and  Catholic  doctrine.  It  was  an  or- 
derly and  somewhat  tedious  movement,  which  began  in  1531, 
and  did  not  find  a  final  settlement  till  1662.  It  was  con- 
ducted in  strict  accordance  with  ancient  precedents,  and  its 
general  aim  was  to  free  the  ancient  Catholic  and  national 
Church  of  England  from  certain  abuses  by  a  return  to 
Catholic  and  Apostolic  order.  .  .  .  The  English  re- 
formers did  not  search  for  new  truths,  or  destroy  the  ancient 
Catholic  Church  of  the  land.  They  did  not  overthrow  the 
Threefold  Apostolic  Ministry  of  Bishops,  Priests,  and  Dea- 
cons, but  took  the  utmost  pains  to  preserve  legally  the  Apos- 
tolic succession  of  the  English  Church,  and  to  maintain  the 
absolute  historical  identity  of  the  Church  of  Cranmer, 
Parker,  Laud,  and  Bancroft  with  the  Church  of  St.  Au- 
gustine, Theodore  of  Tarsus,  Lanfranc,  Anselm,  and  Lang- 
ton.  .  .  .  The  English  Church  of  today  is  the  same 
Church  first  planted  in  England  ...  as  the  British 
Church ;  then  strengthened  by  St.  Augustine's  Mission ;  con- 
solidated by  Archbishop  Theodore  of  Tarsus  as  the  Anglo- 

"  Hore :  The  Church  in  England  from  William  III.  to  Victoria.  By 
Rev.  A.  H.  Hore,  of  Trinity  College,  Oxford  (1886)    (preface  p.  iv.). 


214  THE  HISTORIANS  AND  THE  REFORMATION 

Saxon  Cliurcli;  then  dignified  by  the  learning  of  Lanfranc 
and  Ansehn,  and  the  courage  of  Thomas  a  Becket  as  the 
Anglo-Norman  Church;  then  strengthened  in  sturdy  inde- 
pendence by  such  a  man  as  Grostete,  Bishop  of  Lincoln,  and 
by  the  hero  of  Magna  Charta,  Archbishop  Langton,  who  as 
Primate  of  all  England  showed  the  craven  tyrant  John  how 
an  English  Archbishop  could  despise  a  Papal  censure,  until 
the  time  was  matured  for  a  final  severance  from  Rome.  .  . 
.  ,  In  answering  the  well  worn  Romish  taunt,  'Henry 
made  your  Church,'  we  may  aptly  reply  that  Henry  VIII. 
no  more  made  the  Church  of  England  than  a  clumsy  stone- 
mason who  hacked  the  arm  off  an  antique  statue  could 
be  said  to  have  made  the  statue." 

"We  owe  to  Laud  that  the  Catholic  doctrine  of  the  Holy 
Eucharist,  enshrined  as  it  is  in  our  articles  and  formularies, 
did  not  perish.  .  .  .  'The  altar,'  were  his  words,  'is  the 
greatest  place  of  God's  residence  upon  earth;  greater  than 
the  pulpit,  for  there  'tis  Roc  est  Corpus  meum — This  is  My 
Body;  but  in  the  other  it  is  at  most.  Hoc  est  Verhum  meum 
—This  is  My  Word.'  " 

"The  Reformation,  despite  its  blunders  and  crimes,  has 
yet  left  our  Church  Catholic,  Primitive,  and  Apostolic,  and 
its  historical  continuity  has  been  maintained  from  the  Apos- 
tolic age  to  the  present  day."  *° 

AuBKEY  L.  Moore  says: 

"In  the  Church  of  England  the  form  which  the  Re- 
formation took  was  so  different  from  the  continental  form, 
that,  while  accepting  in  the  main  the  Protestant  view  of 
the  Reformation,  the  English  Church  approaches  it  in  a 
much  more  conservative  spirit.  The  rejection  of  the  Roman 
jurisdiction  on  the  grounds  of  the  ancient  rights  of  the  Eng- 
lish Church  was  the  prominent  feature  ....  the  Re- 
formation was  the  reassertion  of  the  ancient  independence 
of  the  English  National  Church  ....  and  that  with 
the  rejection  of  interference  from  any  foreign  person  what- 
soever, the  reforms  so  often  attempted  were  made  pos- 
sible." " 

These  lectures  are  from  a  philosophical  and  scientific 
point  of  view.  The  volume  presents  a  very  large  bibli- 
ography. 

«  wirgman :  The  English  Reformation  and  the  Book  of  Common  Prayer, 
pp.  7.  90,  and  97. 

"  Moore :  Lectures  and  Papers  by  the  deputy  Regius  Prof,  of  Ecc.  Hist., 
Oxford,  1880-1890,  pp.  5  and  6. 


MORE  RECENT  BRITISH  AUTHORITIES  215 

G.  G.  Peery  says: 

"In  this  little  volume  an  attempt  is  made  to  give  a  clear 
and  connected  account  of  the  religious  and  ecclesiastical 
changes  through  which  the  Church  of  England  passed  in 
the  sixteenth  century.  .  .  .  My  endeavour  has  been  to 
keep  steadily  in  view  the  progress  of  the  National  Church 
from  its  state  of  bondage  to  Kome,  and  its  encumbrance 
with  many  superstitious  doctrines  and  practices,  to  the 
commencement  of  a  higher  life,  the  acquisition  of  Catholic 
and  scriptural  formularies,  and  the  enjoyment  of  greater 
freedom.  .  .  .  The  Reformation  was  a  great  religious 
crisis  in  the  life  of  the  Church,  and  seems  to  demand  a  spe- 
cial treatment  ....  to  remove  the  delusion,  still  too 
widely  spread,  that  the  Church  of  England  is  a  body  which 
was  called  into  existence  by  some  act  of  Parliament  .  .  . 
We  may  here  see  the  National  Church  ....  slowly 
and  painfully  shaking  herself  free  from  the  obstructions 
which  had  long  vexed  her,  and  at  length  reaching  a  region 
of  purer  light."  Analyzed,  the  volume  treats  the  causes  of 
the  Reformation,  religious,  political,  social;  the  character 
of  the  English  Reformation;  the  national  rights  of  the 
Church  of  England,  the  processes  of  Reformation,  and  a 
final  chapter  on  "The  Defence  of  the  Reformation."  " 

Lord  Acton  says  of  Creighton  that  he  possessed  "the 
merits  of  moderation  and  sobriety."  "Eeligious  differences 
do  not  tinge  his  judgment."  "Mr.  Creighton  is  able  to  be 
considerate  and  appreciative  both  to  Popes  and  Reform- 
ers.""    Creighton  says: 

"A  moment's  thought  will  show  us  that  it  is  not  Henry 
VIII.'s  action  which  is  on  its  trial,  but  the  state  of  things." 
He  then  gives  what  is  I  think  the  clearest  existing  explana- 
tion of  dispensations,  and  one  of  the  best  of  passages  show- 
ing why  Henry  VIII.  expected  a  dispensation  owing  to 
Rome's  loose  administration  of  the  laws  of  matrimony  in  hi? 
own  time  and  in  his  own  family.  Creighton  is  an  authority 
who  can  be  cited  as  teaching  the  unity  and  continuity  and 
Catholic  character  of  the  Church  of  England,  setting  aside 
the  theory  of  a  break  at  the  Reformation." 

"  Perry :  History  of  the  Reformation  in  England,  in  the  series  "Epochs 
of  Church  History,"  edited  by  Creighton.  6th  edition,  1898,  pp.  1  and  2.  Cf. 
7th  ed.,  1903,  pp.  v,  1,  7,  8,  208,  131,  201. 

"  Acton  :   Historical  Essays  and  Studies,  pp.   426,   435,   and   436. 

"  Creighton  :    The  Abolition  of  the  Roman  Jurisdiction,  1899,  pp.  7,  20-27. 


216  THE  HISTORIANS  AND  THE  REFORMATION 

J.  H.  Maude  says : 

"The  king  [Henry  VIII.]  was  exceedingly  cautious  in 
introducing  changes  which  affected  the  religious  faith  and 
practices  of  the  people.  In  repudiating  the  authority  of  the 
Pope,  he  had  on  the  whole  the  sympathy  of  the  nation;  in 
destroying  the  monasteries  he  was  aided  by  the  jealousy  of 
the  secular  clergy  and  the  greed  of  his  courtiers  .... 
he  either  did  not  wish  or  did  not  venture  to  tamper  to  any 
great  extent  with  the  religion  of  daily  life.  Still  some 
steps  were  taken  which  show  that  conservative  and  cautious 
reforms  of  the  service  books  were  in  contemplation,  and 
particularly  that  the  use  of  the  English  language,  the 
elimination  of  abuses,  and  the  application  of  the  test  of  an- 
tiquity were  intended." 

In  1549  "the  main  objects  which  the  revisera  kept  in 
view,  as  may  be  gathered  from  the  preface  and  contents  of 
the  new  book,  were  the  following:  First,  a  return  to  scrip- 
ture and  primitive  usage.  In  the  Mass  the  order  and  contents 
of  the  Sarum  service  were  adhered  to,  but  stress  was  laid 
upon  the  communion  of  the  people  ....  and  the 
Canon  was  practically  rewritten,  expressions  being  omitted 
which  might  be  thought  to  countenance  the  doctrine  of  a 
repetition  of  the  Sacrifice  of  the  Cross,  and  the  then  pre- 
valent form  of  doctrine  of  Transubstantiation." 

In  1549  "no  primitive  or  Catholic  element  was  omitted, 
the  Catholic  doctrines  of  the  Real  Presence  and  the  Euchar- 
istic   Sacrifice  were  unmistakably  taught." 

In  1552  "nothing  essential  had  been  omitted  .... 
nothing  had  been  introduced  which  was  in  any  way  in- 
consistent with  Catholic  doctrine  ....  the  revisers 
emphatically  disclaimed  the  intention  of  making  any  im- 
portant changes,  and  spoke  of  the  earlier  form  in  the  high- 
est possible  terms." 

In  1559-  "the  use  of  Eucharistic  vestments  is  again 
ordered,  and  the  ancient  form  of  administration  restored." 

In  1661  we  have  "the  restoration  of  an  explicit  oblation 
of  the  elements  at  the  offertory"  and  insertion  of  words  "to 
sanction  the  doctrine  of  the  Real  Presence."  This  is  ex- 
plained to  be  on  account  of  an  unauthorized  and  unaccept- 
able attack  upon  the  Real  Presence  made  by  the  former 
government  influences,  but  not  adopted  by  the  Church. 

This  short  summary  of  the  changes  of  112  years  of 
Reformation  will  show  the  essential  conservation  of  the 
Catholic  features. 


MORE  RECENT  BRITISH  AUTHORITIES  217 

In  1661  we  have  the  plainest  incidental  indication  that 
the  old  orders  of  the  ministry  were  actually  retained.  "The 
words  'Bishops,  Pastors,  and  Ministers  of  the  Church'  were 
changed  to  'Bishops,  Priests,  and  Deacons'  where  the  prayer 
for  them  is  offered  in  the  Litany. 

"It  is  quite  beyond  the  scope  of  this  work  to  describe 
the  circumstances  which  caused  the  Reformation  movement 
to  take  in  Scotland  a  course  so  different  from  that  which 
it  assumed  in  England.  It  must  suflBce  to  say  that  in  the 
sixteenth  century  all  ancient  forms  of  devotion  were  swept 
away,  together  with  the  historical  continuity  of  the 
Church."  " 

Wakeman  says: 

The  act  of  uniformity  of  1549,  which  some  have  taken 
as  the  foundation  or  establishment,  some  as  the  re-founda- 
tion or  reestablishment,  of  the  English  Church 

"opens  a  new  chapter  in  English  Church  history,  which 
corresponds  with  a  new  wave  of  thought  which  was  passing 
over  the  whole  of  the  Western  Church."  "The  publication 
of  the  Prayer  Book  of  1549  was  probably  the  most  import- 
ant event  which  had  taken  place  in  the  English  Church  since 
the  Synod  of  Whitby"  (A.  D.  664).  "The  book  .  .  .  . 
was  instinct  with  the  spirit  of  the  Catholic  Church."  "Mary 
Tudor  was  the  first  Roman  sovereign  of  England."  He 
speaks  of  "the  position  of  the  English  Church  in  its  double 
character  as  Catholic  and  anti-Papal,  in  its  double  appeal 
to  Scripture  and  to  history";  of  the  "identity  of  interests 
between  the  English  Church  and  the  Orthodox  Churches  of 
the  East  in  the  controversy  with  Rome,"  both  of  these  princi- 
ples being  recognized  by  Laud  (beheaded,  1645)  who  "was 
willing  to  allow  the  Church  of  Rome  to  be  a  part  of  the 
Church  Catholic,  though  not  the  whole  of  it."  "The  Church 
of  England  is  reformed  because  it  has  purged  itself  of 
mediaeval  abuses,  restored  the  Bible  to  its  proper  place  in 
the  religious  life  of  the  Church,  adopted  vernacular  services, 
declined  to  recognize  the  claim  of  the  Pope  to  be  Universal 
Bishop.  But  ....  she  is  essentially  Catholic  in  the 
fulness  of  historical  right  and  regained  practice."  " 

■^o  J.  H.  Maude :  The  History  of  the  Book  of  Common  Prayer.  2d  edition, 
1900.     Pp.  2,  3,  7,  37,  39,  45,  and  121. 

"  Wakeman :  An  Introduction  to  the  History  of  the  Church  of  England 
from  the  earliest  times  to  the  present  day,  1899,  pp.  273,  274,  281,  301,  364, 
493.  The  volume  is  dedicated  to  the  memory  of  Aubrey  L.  Moore.  See  also 
The  Church  and  the  Puritans,  6th  ed.,  1902,  pp.  v,  8,  86,  97,  198. 


218  THE  HISTORIANS  AND  THE  REFOR]\IATION 

Wakeman  gives  the  teaching  of  the  Real  Presence  from 
Bishop  Eidley  (1555),  Bishop  Guest  (1566),  Archbishop 
Laud  (1626),  Bishop  Andrewes  (1610).  Here  are  simply 
a  couple  of  pages  illustrating  the  principle  worked  out  in 
full  in  the  Tracts  for  the  Times,  proving  the  old  teaching 
was  not  broken  off ;  a  fact  which  needs  both  illustrating  and 
working  out,  as  so  many  American  writers  appear  to  be  en- 
tirely ignorant  of  it. 

We  have  called  attention  elsewhere  to  the  fact  that  this 
history,  by  far  the  best  in  its  special  line,  is  not  even  men- 
tioned in  the  A.  L.  A.  catalogue.  Yet  it  is  an  essential  to 
every  library  willing  to  show  both  sides  of  a  question.  Wake- 
man  is  not  one-sided;  he  is  sympathetic  and  constructive, 
not  partisan.  J.  Henry  Shorthouse,  author  of  John  Ingle- 
sant,  a  member  of  the  Society  of  Friends  up  to  the  age  of 
27  years,  when  he  joined  the  Church  of  England,  writes 
thus  of  Wakeman' s  History: 

"I  have  been  excessively  taken  with  the  History  of  the 
Church  of  England,  by  Mr.  Offley  Wakeman.  I  wish  every 
man,  woman,  and  child  in  England  would  read  it.  It  is  a 
perfectly  marvellous  book  in  its  charm  of  expression,  its  ex- 
haustive breadth  of  view,  its  fairness,  its  condensed  informa- 
tion— in  fact  everything  else  that  can  be  said  in  praise 
of  a  book."" 

The  Reformation  in  Great  Britain,  by  H.  O.  Wakeman 
and  the  Rev.  Leighton  Pullan,  M.A.,  says: 

"The  powers  of  government  which  the  Pope  claimed 
to  have  in  virtue  of  his  office  as  Pope  over  the  English 
Church  were  taken  away  from  him,  and  the  position  was 
definitely  taken  up  that  the  powers  of  government  which  the 
Pope  had  been  in  the  habit  of  exercising  during  the  last  few 
hundred  years  had  been  exercised  by  virtue  of  arrangement 
with  the  English  Church  and  license  from  the  English 
crown,  and  not  in  virtue  of  prerogative  inherent  in  the 
Papal  office.  .  .  .  That  position  was  most  clearly  laid 
down  in  the  preamble  to  the  Statute  in  Restraint  of  Ap- 
peals; it  is  the  master  thread  which  runs  through  all  the 
ecclesiastical  legislation  of  these  momentous  years."" 

James  Gairdner^  Esq.,  C.B.,  LL.D.,  is  the  writer  on  the 
period  from  the  accession  of  Henry  VIII.  to  the  death  of 

"2  Shorthouse :    Life  and  Letters,  edited  by  his  wife,  1905,  Vol.  I.,  p.  340. 
"1905:  p.  19. 


MORE  RECENT  BRITISH  AUTHORITIES  219 

Mary  in  A  History  of  the  English  Church,  a  series  of  eight 
volumes  edited  by  Dean  Stephens  and  written  mostly  by 
eminent  priest  scholars  of  the  mother  Church.  The  names 
are  not  obscure;  among  them  are  Frere,  Hutton,  and  Over- 
ton, In  this  series  there  is  no  trace  of  a  founder  of  the 
Church  of  England  after  St.  Augustine  in  597.  'Now  and 
then  Gairdner  lets  himself  look  at  the  English  Church 
through  the  eyes  of  a  Philip  or  a  Mary,  and  half  quoting, 
or  rather  making  use  of  an  indirect  discourse  much  more 
common  amongst  the  English  than  ourselves,  he  calls  it  the 
heresy ;  Rome  the  true  religion  or  the  Catholic.  In  most 
places  he  is  clear  on  the  Catholicism  and  continuity  of  the 
English  Church.  The  period  of  which  he  writes  is  "a  period 
of  transition  in  the  history  of  the  English  Church" 
"The  unity  of  the  Church  was  ....  a  doctrine  which 
the  state  felt  bound  to  uphold  ....  But  this  did  not 
affect  the  old  belief,  held  even  by  reformers,  in  the  one  true 
Catholic  and  Apostolic  Church.  A  supreme  spiritual  juris- 
diction at  Rome  was  not  felt  to  be  vitally  necessary."  This 
position  he  admirably  illustrates  by  giving  the  incident  and 
words  of  John  Rogers  before  the  Chancellor.  For  a  time  the 
Mass  meant  the  sacrament  without  communions  by  the  peo- 
ple, communions  without  the  chalice,  the  service  in  Latin, 
and  there  was  some  allegation  of  theory  that  the  Eucharist 
repeated  or  substituted  Christ's  offering  of  Himself  upon  the 
Cross.  It  was  these  things — now  seen  as  (not  one  of  them) 
essentials  to  the  sacrament — that  made  men  say  the  Mass 
was  illegal.  But  the  sacrament  itself,  and  in  fact  the  Mass, 
was  made  to  take  a  form  which  was  legal  and  unobjection- 
able; and  room  was  made  for  the  idea  that  the  offering  in 
the  Eucharist  was  a  re-presentation,  a  representation,  and 
a  memorialization  before  the  Father  of  the  once  finished 
offering  upon  the  Cross.  Knowing  as  we  now  do  what  are 
the  real  essentials  of  the  Mass  and  sacrament,  it  is  evident 
that  men  of  long  ago  were  needlessly  angry  over  theories 
which  were  of  little  authority,  and  if  left  alone  would  have 
created  very  little  difference.  Gairdner  is  not  always  at 
pains  to  make  himself  clear,  and  perhaps  for  his  English 
readers  there  may  be  small  need  of  careful  definitions.    But 


220  THE  HISTORIANS  AND  THE  REFORMATION 

the  great  trials  of  the  historian  as  he  moves  in  and  out  among 
the  American  schools  and  libraries  and  tests  the  knowledge 
of  the  average  American  citizen  are  proof  conclusive  that 
the  one  thing  required  in  this  country  for  any  understanding 
of  the  English  Keformation  and  English  religion  is  a  full 
and  sharp  definition  of  terms,  and  their  habitual  use  in  an 
exact  and  defined  meaning.  Even  American  religion  can 
hardly  be  understood  without  it,  and  yet  it  is  a  discipline 
difficult  for  the  American  mind.  It  seems  to  the  writer  that 
two  of  the  active  movements  amongst  the  American  religio- 
philosophical  communities — the  Unitarians  and  the  Eddy- 
ites — have  given  the  weight  of  their  influence  to  upset  the 
balance  of  scientific  exactness  in  religious  terminology.  If 
this  is  so,  they  have  simply  prevented  thinking  in  the  re- 
ligious sphere,  and  delayed  the  progress  of  minds  to  the  con- 
clusions with  which  sound  and  accurate  thinking  has  a  right 
to  expect  to  be  rewarded.  How  much,  then,  can  we  Ameri- 
cans thank  an  English  writer  who  has  his  conclusions  and 
yet  leaves  his  readers  unable  to  discover  what  they  are  ? " 
For  this  historian  confesses  that  he  has  written  without 
earnestness  and  apparently  as  if  he  were  "on  the  fence"  in 
the  matter  of  the  foundation  or  continuity  of  the  Church  of 
England.  Yet  he  has  recently  cleared  up  the  matter  for 
his  readers.  The  following  is  taken  from  the  London  Church 
Times  of  January  12,  1906 : 

"The  well-known  historian  of  the  fifteenth  and  sixteenth 
centuries.  Dr.  James  Gairdner,  C.B.,  author  of  A  History  of 
the  English  Church  in  the  Sixteenth  Century,  from  Henry 
VIII.  to  Mary,  having  been  asked  by  a  correspondent  how 
far  he  considered  the  claim  of  the  Church  of  England  to 
continuity  with  the  pre-Reformation  Church  to  be  historic- 
ally justifiable,  replied : 

"The  question  you  ask  me  is  a  very  pregnant  one  and  I 
cannot  affect  to  be  surprised  that  persons  of  different  per- 
suasions have  found,  or  thought  they  have  found,  exactly 
opposite  answers  to  it  in  my  book.  As  regards  the  con- 
tinuity of  the  Church  of  England,  I  would  observe  that  it 

"Gairdner:  as  above,  1903,  pp.  ix,  x,  310,  321,  334,  350,  367.  Cf.  the 
vol.  named  below,  1902,  p.  x,  for  a  clear  statement  of  Continuity  and 
Catholicity. 


MORE  RECENT  BRITISH  AUTHORITIES  221 

is  a  simple  question  of  fact  or  no  fact.  If  the  ChurCli  of 
England  is  not  the  same  Church  now  that  she  was  before 
the  Reformation,  at  what  precise  date  did  the  loss  of  iden- 
tity take  place?  There  is  an  exact  hour  or  half  hour  at 
which  St.  Michael's  Mount  is  cut  off  from  the  land  in  Corn- 
wall at  every  tide,  and  there  is  no  difficulty  in  telling  the 
time  when  it  becomes  or  ceases  to  be  an  island.  So  also, 
if  there  was  any  breach  of  the  continuity  in  the  Church  of 
England,  there  must  have  been  a  precise  year  in  which  it 
took  place.  What  was  that  year?  Is  it  in  the  power  of 
tyranny  to  create  a  new  Church  or  take  the  whole  life  out 
of  an  old  one?  I  do  not  think  so,  for  my  part.  If  the 
country  still  contained  a  community  of  Christians,  that  is 
to  say,  of  real  believers  in  the  great  gospel  of  salvation — 
men  who  still  accepted  the  old  creeds  and  had  no  doubt 
Christ  died  to  save  them — then  the  Church  of  England  still 
remained  the  same  Church  as  before.  The  new  order  under 
which  it  was  placed  did  not  affect  its  identity.  A  good  deal 
ev>en  of  the  old  system  was  preserved — in  fact,  all  that  was 
really  essential  to  it;  and  as  regards  the  doctrine,  nothing 
was  taken  away  except  some  doubtful  scholastic  proposi- 
tions. I  think  this  is  all  that  need  be  said  to  vindicate 
the  truth  of  the  continuity  of  the  Church  of  England."  In 
Lollardy  and  the  Reformation  in  England  (1908),  Dr. 
Gairdner  again  speaks  in  the  obscure  way  which  he  here 
repudiates,  and  his  closing  lines  in  this  book  are  a  fine  tes- 
timony to  the  evidential  value  of  continuous  human  convic- 
tion or  belief.  As  to  the  motive  for  the  Eeformation,  he 
says  "the  defaming  of  the  monasteries  was  simply  a  step 
towards  their  suppression  and  the  confiscation  of  their  en- 
dowments." Dr.  Gairdner  is  said  to  be  "an  historian  satu- 
rated with  the  very  essence  of  original  documents"  {Church 
Times,  6  Nov.  1908).  He  has  written  on  the  Creed  of  the 
English  Church  as  lately  as  in  the  Guardian  of  Sept.  1  and 
Dec.  1,  1909,  the  argument  advancing  from  an  accepted  posi- 
tion in  favor  of  Catholicity  and  continuity. 

W.  H.  HuTTON  says: 

"The  seventeenth  century  was  a  time  of  crisis,  as  serious 
as  the  Eeformation,  in  the  history  of  the  English  Church  . 
,  .  .  With  the  reign  of  Charles  I.  began  the  decisive 
struggle  which  was  to  fix  the  limits  of  the  Reformation, 
and  to  determine  whether  the  English  Church  should  main- 
tain the  principles  of  doctrine  and  order  enunciated  in  .  . 
.  .  her  Book  of  Common  Prayer  and  her  Ordinal.  The 
divergence  between  historic,  traditional  Christianity,  with 
its  creeds  and  its  episcopal  system,  and  the  new  dogmas  and 


222  THE  HISTORIANS  AND  THE  REFORMATION 

disciplines  which  had  been  elaborated  in  Germany  and  Switz- 
erland." .  .  .  Charles  I.,  morally  one  of  the  best  of  kings, 
though  he  did  not  understand  the  value  or  necessity  of  com- 
pleter liberty  in  citizenship,  and  Laud,  the  Archbishop, 
both  wrote  for  the  Catholic  continuity  of  the  English 
Church.  Laud  brings  forward  the  parallel  case  of  the  Greek 
Church  as  a  permanent  witness  against  the  exclusive  claim 
of  Eome.  "They  [the  Greeks]  continue  a  true  Church  in 
the  main  substance  to  and  at  this  day."  It  is  worth  while  to 
reprint  Hutton's  analysis  of  Laud's  argument:  "There 
were  errors  in  faith  into  which  Rome  had  fallen  which 
made  it  necessary  for  the  Church  of  England  to  reform  her- 
self. This  she  did  without  departing  from  the  Catholic 
faith  once  for  all  delivered  to  the  Saints.  And  she  did  not 
depart  from  the  essential  unity  of  which  that  faith  is  the 
bond,  or  from  the  Apostolic  discipline  and  ministry  which 
preserve  it.  Thus  Rome  is  a  true  Church,  though  erring — 
yet  not  the  true  Church.  England  also  is  a  true  Church. 
Errors  there  were  in  the  reformers,  as  there  were  in  the 
Popes;  and  the  work  of  reformation  is  admittedly  a  most 
difficult  one.  And  yet,  through  it  all,  the  essence  has  been 
preserved,  and  the  English  protested  against  nothing  but  the 

errors  of  the  Roman  Communion The  English 

separation  is  not  from  the  'General  Church,'  but  from  the 
Church  of  Rome." 

"But  all  the  while  ecclesiastical  writers  upheld  the  tra- 
ditional views  of  the  Church's  position,  not  only  in  relation 
to  the  English  crown,  but  in  regard  to  the  larger,  universal 
body  of  which  the  Church  formed  a  part.  Thus  the  preface 
of  the  Prayer  Book,  written  in  1662,  speaks  explicitly  of  the 
whole  Catholic  Church  of  Christ  as  having  claims  to  the 
obedience  of  Englishmen.  It  was  but  following  the  teach- 
ing of  Laud  and  of  Hammond,  who  at  the  very  crisis  of 
the  Civil  War  ....  in  1644,  urged  not  only  obedience 
in  every  particular  or  national  Church,  but  faithfulness 
within  the  fold  of  the  Church  Universal  ....  Bram- 
hall  ....  in  1654,  asserted  the  essential  unity  of  the 
Catholic  Church,  and  Thorndike,  just  before  the  Reforma- 
tion, declared  his  obligation  to  the  whole  Church  as  well  as  to 
the  Church  of  England." '= 

This  writer  is  unusually  well  equipped,  after  years  of 
specialized  study  and  writing,  to  speak  upon  the  Reforma- 
tion.    In  1904  he  read  a  striking  paper  before  a  small  club 

"  Hutton :  A  History  of  the  English  Church  From  the  Accession  of 
Charles  I.  to  the  Death  of  Anne.  By  W.  H.  Hutton.  A  deeply  interesting 
and  Illuminating  treatment.     Pp.  1,  11,  13,  14,  289. 


MORE  RECENT  BRITISH  AUTHORITIES  223 

in  Oxford,  the  Guardian  reprinted  it,  and  later  it  was  issued 
in  pamphlet  form.  I  will  make  a  large  extract  from  this 
paper. 

I  cannot  but  feel  that  it  would  be  helpful  to  many  of 
us  to  have  a  clear  impression  of  what  the  Reformation  was. 
I  venture,  therefore,  to  offer  a  contribution  to  the  discus- 
sion on  the  Reformation  in  the  form  of  such  conclusions  as 
I  have  drawn  from  the  study  I  have  given  to  the  subject.  I 
offer  the  conclusions  simjDly  as  mine,  such  as  I  have  now 
reached.  But  so  far  as  I  know,  so  far  as  I  have  gone,  they 
are  what  I  believe  to  be  solid  resvilts.  I  will  not  now  quote 
the  evidence  for  any  of  them;  I  will  only  say  that  I  believe 
that  there  is  sufficient  evidence  for  them  all.  Several  of 
these  conclusions  are  those  that  we  have  all  arrived  at  long 
ago,  they  are  even  what  people  nowadays  call  "obvious"; 
but  I  am  inclined  to  believe  that  what  is  "obvious"  is  not 
always  fully  imderstood.  I  restate  those  conclusions  which 
I  personally  believe  to  be  sound,  and  I  do  not  in  any  way  lay 
claim  to  speak  with  authority. 

A.    The  Nature  of  the  English  Reformation. 

1.  The  English  Reformation  differed  not  a  little  from 
any  other  reformation.  The  movements  which  affected 
other  lands  were  of  two  classes.  Either  (a)  as  in  Spain, 
they  involved  no  breach  with  Rome,  though  a  thorough  re- 
adjustment of  the  relations  between  Church  and  State,  and 
a  complete  reform  of  the  monasteries,  took  place.  This  was 
because  Rome  treated,  as  she  always  has  treated,  different 
countries  quite  differently — I  cannot  find  that  there  has 
ever  been  an  invariable  rule  for  dealing  with  questions, 
moral  or  religious  or  political,  by  the  Roman  Curia.  Or  (6) 
other  countries  affected  by  the  reforming  movement  adopted 
an  entirely  new  system,  as  in  Scotland,  where  the 'whole  po- 
litical and  constitutional  history  that  led  up  to  the  Reforma- 
tion, and  the  whole  ecclesiastical  history  of  the  time,  were 
utterly  unlike  the  history  of  England. 

2.  We  must  observe  that  the  English  Reformation  was 
spread  over  nearly  two  hundred  years.  It  lasted  practically 
from  about  1485  to  1662.  Under  Henry  VII.  all  the  causes 
which  led  to  our  Reformation,  and  all  the  causes  but  one 
that  led  to  a  breach  with  Rome,  were  in  existence,  and  in 
one  of  its  chief  aspects,  the  dissolution  of  the  monasteries, 
the  Reformation  actually  began.  Under  Henry  VIII.  and 
Edward  VI.  the  Royal  Supremacy  as  a  constitutional  doc- 
trine was  re-defined,  and  the  clergy  were  formally  allowed 
to  marry,  and  the  laity  were  given  forms  of  public  worship 


224  THE  HISTORIANS  AND  THE  REFORMATION 

in  English.  Under  Mary  all  that  had  been  done  was  undone, 
save  in  two  significant  points.  A  Romanist  Queen  ratified 
the  confiscation  of  the  monastic  lands  and  retained  a  part 
of  the  special  powers  of  Supremacy  which  had  been  asserted 
by  her  anti-Papal  parent.  Elizabeth's  reign,  if  we  must  be 
particular,  is  the  real  era  of  the  Reformation  settlement, 
and  that  for  two  reasons — because  the  work  of  Henry  and 
Edward  and  Mary  was  superseded  or  overlaid,  and  hers 
was  not,  and  because  then  the  definite  final  breach  with 
Rome  occurred.  Under  James  I.  and  Charles  I.  the  theo- 
logical principles  of  the  Elizabethan  settlement  were  formally 
stated;  at  the  Restoration  the  settlement  embodied  in  the 
Prayer  Book  and  in  the  Articles  took  its  final  shape. 

3.  The  so-called  divorce  question  had,  I  believe,  very 
much  less  to  do  with  the  Reformation  than  has  been  sup- 
posed. Of  course  it  irritated  a  masterful  king,  and  not  un- 
naturally. It  brought  people  face  to  face  with  the  ques- 
tion of  the  authority  of  the  Papacy,  with  the  inevitable  re- 
sult. What  Henry  asked  was  small  in  comparison  with 
what  Popes  had  granted  of  quite  recent  years.  And  for  his 
own  action  there  was  a  curious  parallel  in  France  some  cen- 
turies before.  Philip  Augustus  was  married  by  Papal  dis- 
pensation; his  marriage  was  declared  null  by  French  Bishops, 
who  married  him  to  another  woman,  in  spite  of  Papal  pro- 
test, his  wife  still  surviving.  When  after  several  years  he 
retired  from  this  second  marriage  and  returned  to  his  first 
wife,  the  children  of  his  second  marriage  were  declared 
legitimate  by  the  Pope.  Henry  VIII.  would  certainly  have 
been  quite  content  had  he  experienced  the  same  treatment. 
But  the  "divorce"  was  not  important  in  the  English  Re- 
formation movement.  All  it  did  was  to  irritate  Henry  VIII. 
and  to  irritate  the  English  people  more  than  ever  against 
Rome,  and  to  show  the  utter  corruption  of  the  Roman  Curia. 
This  is  quite  plain  from  the  dreary  volumes  of  unsavoury 
letters  and  pamphlets  which  record  every  phase  of  the  case, 
and  through  which  I  have  been  wearily  wading. 

4.  Following  on  this  comes  the  conclusion  that  the  Re- 
formation was  inevitable.  Nothing  could  have  stopped  it. 
Making  it  certain  to  come  were — (a)  The  feeling  of  the 
people.  This  is  overwhelmingly  borne  in  on  one  as  one 
reads,  as  I  have  recently  been  doing,  the  literature  of  the 
fifteenth  century — not  only  Wyclif,  earlier,  but  Gascoigne, 
and  Pecock,  and  the  Paston  letters.  And  besides  that,  the 
most  pious  lay  sons  of  the  Church  saw  that  it  must  come 
— More,  and  the  scholars  at  Oxford  and  Cambridge  who  in- 
troduced Greek,  (h)  The  influence  of  the  Renaissance.  This 
was  felt  much  more  widely  and  more  strongly  than  is  gen- 


MORE  RECENT  BRITISH  AUTHORITIES  225 

erally  recognized,  in  the  direction  of  Latitudinarianism.  (c) 
The  condition  of  the  monasteries  and  of  the  mendicant  or- 
ders. I  think  we  have  all  been  led  a  little  too  far  in  the 
reaction  against  the  old  fashioned  outcry  against  the  monks. 
It  is  quite  impossible  to  read,  say,  the  letter  of  Archbishop 
Morton  to  the  Abbot  of  St.  Albans,  or  the  Visitations  of  the 
diocese  of  Norwich  and  the  Chapter  of  Southwell,  with- 
out seeing  that  there  was  a  very  low  standard,  and  not  a 
little  terrible  sin,  among  the  monasteries.  What  serious  re- 
ligious men — and  the  Bishops  chief  among  them — felt  about 
the  need  for  a  wholesale  reform,  if  not  dissolution,  of  the 
monasteries  was  felt  by  everybody  from  the  days  of  Chaucer 
and  Wyclif  about  the  friars.  These  three  causes  made  a 
reformation  absolutely  inevitable;  and,  in  fact,  a  reforma- 
tion was  already  in  progress  long  before  the  divorce  ques- 
tion appeared.  With  the  strong  popular  feeling  against 
Rome  (I  may  again  refer  to  absolutely  unprejudiced  wit- 
nesses— Gascoigne  and  the  Paston  letters)  separation  was 
practically  certain. 

5.  We  must  not  forget  or  minimize  the  influence  on  our 
Reformation  of  what  may  be  most  conveniently,  though  not 
accurately,  called  Protestantism.  I  mean  the  distinct  effect 
of  the  principles  of  English  anti-Catholic  writers;  and  this 
not  merely  through  Cranmer  or  the  ragged  crew  who  tried 
to  man  the  ship  under  Edward  VI.,  but  through  the  writings 
of  Wyclif  and  of  others  who  after  him  had  arrived  at  a 
distinctly  Protestant  position.  I  will  give  one  instance:  It 
is  impossible  to  read  the  Latin  works  of  Wyclif,  which  are 
now  gradually  becoming  accessible,  without  seeing  that  the 
English  Reformers  must  have  studied  them.  What  set  the 
Reformers  on  that  question,  which  they  say  comes  from 
St.  Augustine,  in  Article  XXIX  ?  I  think  probably  Wyclif 's 
treatise  De  Eucharistid,  where  he  quotes  the  same  passage 
to  the  same  purpose.  Where  did  the  Black  Rubric  come 
from?  It  bears  a  striking  resemblance  to  a  passage  in  the 
same  book. 

B.  The  Results  of  the  English  Reformation. 

After  these  preliminary  points  I  think  I  may  say  briefly 
that  the  following  conclusions  emerge  from  the  whole  his- 
tory of  the  changes: 

1.  The  continuity  of  the  Church  was  not  broken.  This 
is  hardly  such  a  truism  as  we  have  been  lately  accustomed 
to  think.  But  nevertheless  it  is  a  solid  fact.  Legally,  his- 
torically, theologically,  I  regard  it  as  quite  certain  that  we 
can  hold  this  position. 

2.  The  English  Church  did  not  separate  from  the  unity 


226  THE  HISTORIANS  AND  THE  REFORMATION 

of  Christ's  Holy  Catholic  Church.  Every  single  act  of 
repudiation  of  Roman  supremacy  safeguards  this  position. 
Those  in  authority  in  the  Church  never  intended  to  break 
from  the  Christian  unity,  but  only  to  repudiate  the  claims 
of  the  Pope. 

3.  The  language  of  our  formularies  is  precise.  It  must 
be  taken  (as  the  Declaration  prefixed  to  the  Articles  says) 
in  the  literal  and  grammatical  sense.  What  was  written 
was  intended  to  be  written.  In  the  Articles  the  framers 
meant  "sacrifices  of  Masses"  when  they  wrote  those  words, 
and  not  "the  sacrifice  of  the  Mass";  the  preface  to  the  Or- 
dinal means  what  it  says — that  the  orders  of  ministers  exist- 
ing from  the  Apostles'  time  are  to  "be  continued,  and  rev- 
erently used,  and  esteemed." 

4.  The  leaders  of  the  Reformation  in  England,  if  we 
take  an  extended  view  of  them  all — if  we  include  in  different 
ways  all  those  who  led,  from  1485  to  1662 — are  seen  to  have 
had  an  ideal,  and  it  was  that  which  the  English  Reformation 
was  intended  to  embody.  What  they  did  care  for  was  to 
be  primitive.  Their  ideal  was  the  restoration  of  the  primi- 
tive Church.  They  did  not  knowingly  reject  anything  primi- 
tive, or  admit  anything  that  was  not  primitive.  There  are 
possible  exceptions  to  this.  But  what  is  the  real  burden  of 
all  their  writings  is  the  appeal  to  Holy  Scripture,  to  an- 
tiquity, to  the  early  Church,  the  Fathers,  the  first  councils, 
undivided  Christendom. 

I  cannot  conclude  better  than  by  quoting  from  the  im- 
pressive and  luminous  address  of  the  Bishop  of  London  on 
"the  position  of  the  Church  of  England,"  some  words  which 
express  better  than  I  could  express  it  the  opinion  which  I 
had  set  down.  "The  problem  set  before  the  leaders  of  our 
Church  in  the  sixteenth  century,"  says  the  Bishop,  "was  to 
disentangle  essential  truth  from  the  mass  of  opinion  which 
had  gathered  around  it."  And,  he  adds,  "the  Church  of 
England  refers  to  the  'decent  order  of  the  ancient  Fathers'; 
that  is  to  say,  the  methods  of  the  primitive  Church."  His 
conclusion  bears  so  markedly  upon  the  object  with  which  I 
have  VTritten  my  paper  that  I  beg  leave  to  be  allowed  again 
to  use  his  words: 

"The  great  danger  of  the  present  day  is  lest  the  aspira- 
tions of  the  highest  minds,  profoundly  Christian  and  pro- 
foundly moral,  should  desert  all  ecclesiastical  systems  be- 
cause they  are  stereotyped  by  the  remnants  of  ancient  con- 
troversies and  present  suspicions,  because  they  are  unable 
to  move  freely  and  face  the  real  work  which  they  are  called 
upon  to  do.  This  danger  is  intensified  by  ignoble  struggles 
about   matters    of   detail,    conducted   without   reference    to 


MORE  RECENT  BRITISH  AUTHORITIES  227 

great  principles.  This  gradual  alienation  of  thoughtful 
minds  from  the  Church  has  occurred  in  other  countries  with 
lamentable  results  to  the  national  life.  We  of  the  Church 
of  England  are  still  in  close  touch  with  the  vigorous  life 
of  a  great  people.  It  behooves  us  to  realize  the  greatness  of 
our  opportunity,  and  to  work  together  in  the  cause  of  God's 
truth  on  the  basis  of  a  frank  and  loyal  acceptance  of  those 
principles  which  .  .  .  guided  our  forefathers  in  the  past, 
and  have  lost  none  of  their  ancient  virtue."  ^° 

Professor  (now  Bishop)   Collins  wrote: 

"It  ought  hardly  to  be  necessary  to  say  anything  about 
the  ignorant  assertion  that  at  the  Reformation  a  Roman 
Catholic    Church   was   abolished   and   a   Protestant   Church 

set    up    in    its    stead Still,    old    falsehoods    die 

hard,  especially  when,  like  this,  they  have  been  repeated  and 
repeated  till  they  have  become  commonplaces.  And  as  this 
assertion  has  been  made,  and  still  is,  by  those  who  ought 
to  know  better,  a  word  must  be  said  about  it.  If,  then,  the 
old  Church  ceased  to  exist,  and  a  new  one  was  made,  let 
our  opponents  say  when  this  was  done,  and  let  them  pro- 
duce something  in  the  nature  of  evidence  of  the  fact.  Need- 
less to  say,  they  have  no  evidence  whatever  to  produce; 
they  do  not  agree,  and  never  have,  as  to  when  it  took  place. 
.  .  .  .  Meanwhile,  we  affirm  that  there  is  no  Church  in 
Christendom  which  has  so  unbroken  a  history  as  we  have." 
He  then  compares  the  disasters  which  have  befallen  the 
Churches  of  Spain,  Rome,  and  Prance." 

"Our  Reformation  was  not  made  in  Germany,  and  was 
thoroughly  English  from  the  first;  its  motive  power  and 
its  direction  alike  came  from  within,  not  from  without." 

"Without  in  any  way  thinking  that  everything  was 
done  perfectly,  we  contend  that  our  principle  of  appeal  to 
Holy  Scripture  and  Catholic  tradition  is  the  right  one,  and 
that  in  the  main  it  was  faithfully  carried  out.  ...  In 
spite  of  the  turbulence  and  license  inseparable  from  such 
a  period  of  crisis,  there  ivas  nothing  like  a  breach  of  con- 
tinuity; the  Church  which  existed  before  the  Reformation 
continued  unchanged  after  it.  There  was  no  interference 
with  our  Apostolic  Ministry.  No  new  creed  was  made,  and 
no  creed  of  the  Catholic  Church  was  rejected  or  tampered 
with.     Such  practical  changes  as  were  made  were  in  the  di- 

"*  Hutton :  The  English  Reformation,  pp.  3  to  15,  Church  Historical  So- 
ciety reprint,  1904 ;  compare  his  Elementary  Church  History  of  Great 
Britain,  and  A  Short  History  of  the  Church  in  Great  Britain,  1900. 

*^  Collins :  The  English  Reformation  and  its  Consequences,  p.  34. 


228  THE  HISTORIANS  AND  THE  REFORMATION 

rection  of  a  return  to  Catholic  practice.  In  a  word,  as 
Archbishop  Bramhall  (died  1663)  has  said:  'I  make  not 
the  least  doubt  in  the  world  that  the  Church  of  England 
before  the  Reformation  and  the  Church  of  England  after 
the  Reformation  are  as  much  the  same  Church  as  a  gar- 
den, before  it  is  weeded  and  after  it  is  weeded,  is  the  same 
garden;  or  a  vine,  before  it  be  pruned  and  after  it  is  pruned 
and  freed  from  the  luxuriant  branches,  is  one  and  the  same 
vine.' " 

It  is  Professor  Collins  who  warns  us  of  the  fatal  dan- 
ger of  trying  to  "make  up"  history  for  a  plea;  for  in  the 
end,  only  fairness  pays,  and  truth ;  he  speaks  of 

"the  Nemesis  which,  sooner  or  later,  must  overtake  those 
who  have  been  making  use,  however  unintentionally,  of  a 
false  argument.  It  ought  hardly  to  be  necessary  to  point 
out  that  such  considerations  should  have  no  weight  what- 
ever with  followers  of  Him  who  is  the  Truth.  .  .  .  It  is 
not  our  primary  business  to  make  a  scientific  frontier  for 
ourselves,  or  to  take  up  a  good  fighting  position  against  op- 
ponents, but  to  prove  all  things  and  hold  fast  that  which  is 
good.  Of  course,  the  natural  man  loves  a  prescription  an 
argument  which  puts  his  opponents  out  of  court  altogether 
.  .  .  .  ;  but  sooner  or  later  it  will  always  appear  that 
such  an  argument  involves  the  surrender  of  one  side  or  the 
other  of  the  truth,  a  thing  which  the  Catholic  Christian  dare 
not  make;  and  the  method  in  itself  is,  as  Frederick  Denison 
Maurice  said,  an  outrage  upon  the  truth." 

Bishop  Gore  says: 

"We  find  ourselves  by  our  baptism  members  of  a  Church 
which  claims  to  be  part  of  Christ's  Holy  Catholic  Church, 
and  which,  at  the  same  time,  has  become  separated  from 
the  rest  of  Western  Christendom  by  a  refusal  to  submit  to 
the  claims  of  the  See  of  Rome."  "We  do  not  find  on  ex- 
amination that  we  fail  to  comply  with  any  of  the  conditions 
of  Catholic  communion  which  the  ancient  and  undivided 
Church  recognized."  "Nothing  occurred  in  the  English 
Reformation  which  broke  the  continuity  of  our  Church  in 
any  essential  matter  with  the  Church  of  the  past."  "Just 
in  proportion  as  the  Anglican  Church  has  been  content  to 
act  as  if  she  were  Catholic,  and  to  stir  up  the  gifts  within 
her,  in  that  proportion  we  find  she  is  so  and  has  the  living 
Spirit  in  her  body."'' 

"is  Gore :  Roman  Catholic  Claims,  10th  edition,  1906,  pp.  16,  17,  18. 
Compare  The  New  Theology  and  the  Old  Religion,  1907,  p.  160,  and  Orders 
and  Unity,  1909,  pp.  4,  174.  181,  199. 


MORE  RECENT  BRITISH  AUTHORITIES  229 

Dr.  G.  r.  Browne^  Bishop  of  Bristol,  says : 

"We  of  the  English  Church  were  founded  about  the  year 
600  A.D.,  by  Gregory,  the  Bishop  of  Rome.  He  founded  the 
Church  of  England.  He  never  called  it  anything  else.  'The 
Church  of  the  English,'  'the  English  Church,'  these  are  the 
only  names  he  ever  called  it.  He  speaks  of  us  as  quite  as 
much  a  Church  as  the  Roman.  When  he  speaks  of  his  own 
Church  (only  once  to  Augustine),  he  said  Ecdesia  Bomana, 
the  Roman  Church,  and  in  the  same  letter  he  said  English 
Church.  There  is  no  assumption  of  the  supremacy  of  the 
one  over  the  other.  .  .  .  He  clearly  acted  so  that  when 
once  set  going  we  could  keep  ourselves  going.  He  sent  us 
a  Bishop.  He  did  not  consecrate  him  himself.  When  the 
Galilean  Bishops  consecrated  him,  Gregory  told  him  how 
to  increase  the  episcopate  in  England,  and  how,  when  he 
had  increased  it  to  a  certain  number,  it  was  to  go  on  forever. 
.  .  .  .  When  the  vacancy  occurred,  the  Bishops  were  to 
elect  a  successor  and  consecrate  him.  He  never  said,  you 
must  ask  Rome  about  the  person  you  elect,  and  whether 
you  may  go  on  electing  an  Archbishop  and  consecrating 
him.  No;  but  he  started  the  Church  of  England  on  such 
conditions,  and  with  such  regulations,  as  would  carry  it  on 
forever  without  a  single  communication  ever  taking  place 
of  necessity  between  the  English  and  the  Roman  Churches. 
That  was  the  foundation  which  Gregory  gave  to  the  Eng- 
lish Church."  At  the  Reformation  "there  was  not  any  idea 
of  a  new  Church;  there  was  no  such  thing."  "This  fact 
stands  out  on  the  page  of  history,  past  and  present,  that  the 
Church  of  England  to-day  is,  as  the  Church  of  England 
always  has  been,  continuously,  completely,  and  exhaustively, 
the  Catholic  Church  in  England."  °' 

"The  Church  of  England  never  was  a  part  of  the  Church 
of  Rome,  and  the  period  during  which  the  English  Church 
can  fairly  be  said  to  have  been  under  the  %isurped  dominion 
of  Rome  was  from  the  surrender  of  King  Jobn,  A.D.  1213, 
to  the  beginning  of  the  Reformation,  A.D.  1531,  i.e.,  a  per- 
iod of  little  more  than  300  years,  or  one-sixth  of  her  ex- 
istence." "" 

"The  Church  of  England  ....  inherits,  together 
with  her  apostolic  ministry,  the  historical  belief  of  the 
Church  of  Christ.     In  teaching  the  doctrines  of  the  Holy 


^'^  Browne :  The  Continuity  of  the  Holy  Catholic  Church  in  England, 
1896,  1906,  pp.  22-24 ;  The  Continuity  of  Possession  at  the  Reformation. 
1895  and  1897,  pp.  4  to  20  ;  and.  What  is  the  Catholic  Church  in  Englandt 
1897  and  1905,   p.   183. 

«oRev.  A.  E.  Oldroyd's  Continuity  of  the  English  Church,  3d  edition, 
1895,  p.  19. 


230  THE  HISTORIANS  AND  THE  REFORMATION 

'^^rinity  and  the  Incarnation,  she  declares  truth  which  is 
iiadeed  her  own,  but  which  she  has  by  virtue  of  her  descent 
from  the  Apostles  and  her  present  essential  union  with  the 
rest  of  the  Church,  and  with  our  Lord.  .  .  .  Taking 
their  stand  on  the  belief  and  practice  of  the  Universal 
Church,  her  children  are  upheld  by  the  Catholic  faith."  " 

I  will  now  introduce  an  extract  from  an  official  state- 
ment made  by  one  of  the   English   Church,   societies,   the 
Church  Defence  and  Instruction  Committee,  under  the  presi- 
dency of  the  Archbishops  of  Canterbury  and  York : 
1. — The  Church  is  the  society  which  was  founded  by  Jesus 

Christ  Himself. 

2. — In  England,  the  Church  was  not  "established,"  or  set 

up  by  the  Parliament.     She  existed  long  before  it. 

Earliest  recorded  Bishops  in  Britain,  A.D.  314 

First  Archbishop  of  Canterbury       .        .       597 

First  King  of  England 827 

First   complete   Parliament      .     .     .     .     1295 
3. — JSTo  new  Church  was  set  up  or  established  at  the  Ref- 
ormation.     The   Church   of   England   is   the   same    so- 
ciety after   as  before,   only   reformed ;    and   holds   the 
same  Creeds  as  before,  administers  the  Sacraments  as 
before,  and  has  the  same  three  orders  of  the  ministry: 
Bishops,  Priests,  and  Deacons.     These  orders  have  been 
handed  down  from  the  Apostles'  time,  in  an  unbroken 
succession,  by  the  laying  on  of  hands  in  ordination. 
4. — The  Church  of  England  never  was  a  part  of  the  Church 
of  Rome,  but  was  in  communion  with  her  up  to  the  time 
of  the  Reformation.    And  while  in  communion  with  the 
Roman  Church,  the  English  Church  continued  to  as- 
sert her  own  independence  as  a  National  Church,  and 
struggled    against   every   attempt   on   the    part   of   the 
Church  of  Rome  to  take  her  independence  away. 
5. — The  position  of  the  Church  of  Rome,  as  regards  doc- 
trine, was  not  the  same  before  the  English  Reformation 
as  it  is  now. 
6. — The  Cathedrals,  Parish  Churches,   and  other  property 
of  the  Church,  never  belonged  to  the  Roman  Church. 


•>  Harwell  Stone :  Outlines  of  Christian  Dogma,  1903,  pp.  146  and  147. 


MORE  RECENT  BRITISH  AUTHORITIES  231 

They  were  built  and  founded  by,  and  always  belonged 

to,  the  Church  of  England. 
1. — No  act  of  Parliament  took  property  from  one  religious 

body  and  handed  it  over  to  another. 
8. — The  property  of  the  Church  was  not  given  to  her  by  the 
state.      It  has   been  given  voluntarily  by   Churchmen 
themselves,  at  different  times  during  her  long  history. 

English  clergy  have  been  particularly  diligent  in  gather- 
ing materials  for  local  and  parochial  history,  and  thus  work- 
ing out  the  details  and  illustrating  the  larger  history  of  the 
nation.  We  cannot  begin  to  go  into  this  large  matter  of 
parochial  or  even  diocesan  histories,  but  we  may  take  one 
as  typical:  The  parish  of  Bretreton,  county  of  Kent,  was 
set  apart  in  the  year  903,  and  there  is  record  of  the  clergy  of 
the  parish  from  1323  down  to  the  present  day.  The  priest 
who  held  the  living  during  the  turning  point  of  the  Ref- 
ormation held  it  also  after  the  Reformation  was  an  ac- 
complished fact." 

It  might  be  added  that  this  Church,  like  all  others  in 
England,  has  never  once  been  transferred  by  deed  or  legis- 
lation from  its  original  owners,  and  therefore  the  present 
body  is  identical  with  the  Church  of  903  and  1323. 

Canon  Thynn's  History  of  Kilkhampton  Church  men- 
tions the  fact  that  John  Granville,  who  rebuilt  the  church 
in  1567,  was  rector  of  the  parish  from  1524  to  1580,  a  nota- 
ble witness  to  the  Church's  continuity  through  all  that 
troublous  time.  Croydon  parish  church  bears  on  its  walls  a 
list  of  vicars  going  back  to  Elpie  in  A.  D.  960, 

The  Rev.  Bernard  Gilpin  was  rector  in  the  diocese  of 
Durham  during  the  reigns  of  Edward  VI.,  Mary,  and  Eliza- 
beth, and  William  Dawes  of  All  Hallows',  Barking,  from 
1542  to  1565;  that  is  from  the  time  when  the  revision  of 
the  service  books  began  under  Henry  VIII.  till  the  publica- 
tion of  Elizabeth's  famous  advertisements.  "When  Eliza- 
beth came  to  the  throne  she  was  bent  on  preserving  the  dis- 
tinctive marks  of  Church  doctrine  and  practice  against  the 
destructive  principles  of  the  Calvinistic  party  just  returned 

«2  W.  J.  Rowe  in  The  Canadian  Church,  March  29,  1906 ;  Church  Eclec- 
tic, June   1906. 


232  THE  HISTORIANS  AND  THE  REFORMATION 

red-hot  from  Geneva.  And  she  found  lier  support  in  the 
faithful  Churchmen  like  Dawes,  who  were  loyal  to  the 
throne  and  the  independence  of  the  Church  against  Papal 
assumption,  and  at  the  same  time  attached  to  the  Liturgy 
and  its  ancient  beginnings.  And  thus  Dawes,  like  Gilpin 
in  the  North,  could  be  at  peace  as  a  faithful  English 
Churchman."  " 

We  will  note  other  histories  which  have  a  wide  circula- 
tion, all  written  from  the  standpoint  of  the  Catholic  con- 
tinuity of  the   Church   of  England : 

1. — The  History  of  the  Booh  of  Common  Prayer^  by  the  Rev. 
Leighton  Pullan,  Fellow  of  St.  John  Baptist's  College, 
Oxford,  1900.  (In  "The  Oxford  Library  of  Practical 
Theology"). 
2. — A  Popular  History  of  the  Church  of  England  from  the 
Eai'liest  Times  to  the  Present  Day,  by  William  Boyd 
Carpenter,  Bishop  of  Ripon,  Hon.  D.C.L.,  Oxon,  1900. 
3. — Illustrated  Notes  on  English  Church  History,  by  the 

Rev.  C.  Arthur  Lane;  several  editions. 
4. — Descriptive  Lantern  Lectures  on  English  Church  His- 
tory, by  the  Rev.  C.  A.  Lane,  1892  and  other  editions. 
Dedicated,  by  permission,  to  William  Stubbs. 
5. — Penny  History  of  the  Church  of  England,  by  A.  Jes- 

sopp,  D.D.,  Chaplain  to  the  King,  1908. 
6. — An  English  Church  History  for  Children,  by  Mary  E. 
Shipley,  with  an  introduction  by  Prof.  W.  E.  Collins, 
Bishop  of  Gibraltar.      1908  and  1909,  two  vols:   597- 
1066,  and  from  the  Norman  Conquest  to  A.  D.  1500. 
7. — The  Position  of  the  Eucharist  in  Sunday  Worship,  by 
W.  H.  Abraham,  D.D.    (contains  a  great  many  inter- 
esting facts  of  the  English  Reformation  unfamiliar  to 
the  average  reader  of  Reformation  history).     1906. 
8. — Portraits  of  the  Archbishops  of  Canterbury,  by  G.  M. 
Bevan,  issued  with  the  approval  of  the  present  Arch- 
bishop,  1908. 
9. — English  Church  History,  by  the  Rev.  Alfred  Plummer, 
Master  of  University  College,  Durham,  1905. 

"  The  Church  Times,  London,  June  8,  1906 ;  Oct.  9,  1908. 


MORE  RECENT  BRITISH  AUTHORITIES  233 

10. — The  Reformation,  by  the  Rev.  Anthony  Deane,  1907. 
11. — Vol.  V.  in  the  Stephens  and  Hunt  "History  of  the  Eng- 
lish Church,"  Elizabeth  and  James  I.,  by  the  Rev.  W. 

H.  Erere. 
12. — Handbooks  of  English  Church  History,  edited  by  J.  H. 

Burn,  and  now  appearing  serially.     Esp.  Dr.  Gee's  vol. 
13. — The  Church  of  England,  by  the  Rev.  R.  E.  Roberts, 

1909. 
14. — A  History  of  the  Church  of  England,  hj  the  Rev.  M.  W. 

Patterson,  1909. 
15. — Everyman's  History  of  the  English  Church,  by  the  Rev. 

Percy  Dearmer,  1909. 
16.— "Oxford  Church  Text  Books,"  1905  to  1909,  volumes 

by  Wakeman  and  Pullan,  Coleman,  Stone,  Eield,  and 

Ragg. 
17. — "The  Oxford  Library  of  Practical  Theology,"  volumes 

by  Abraham,  Gibson,  ISTewbolt,  and  Whitham. 
18. — How  the  Church  Came  to  England,  Hollis,  1905. 
19. — The  Church  in  England,  Abbott-Smith,  1909. 
20.— A  Goodly  Heritage,  Forde,  1909. 

"The  ideal  with  which  the  Anglican  Church  set  out  [at 
the  Reformation] — that  of  shaking  ofi  the  secular  domina- 
tion of  the  Pope  of  Rome,  while  retaining  unimpaired  the 
credentials  of  the  Church,  the  continuity  of  her  orders,  the 
Catholic  Creeds,  and  the  central  body  of  essential  Christian 
doctrine — was  indeed  attained,  though  through  seasons  of 
great  risk  and  peril,  and  through  exceedingly  miry  ways." 
"The  stake  was  ....  whether,  in  fact,  the  Church  of 
England  should  formally  repudiate,  like  the  French  and 
German  reformers.  Catholic  doctrine  and  external  continuity 
with  the  past,  or  whether  she  should  maintain  these  essen- 
tials at  all  cost.  Today  the  maintenance  of  the  Catholicity 
of  our  Church  is  no  longer  in  question  among  Churchmen." 

"Though  much  was  taken,  much  was  left;  the  Church 
in  England  came  through  the  storm  with  rent  cordage 
and  tattered  sails,  but  still  unmistakably  an  integral  unit  of 
the  Church  Universal,  flying  the  old  flag,  set  on  the  old 
course,  manned  by  the  old  officers  and  crew,  and  obeying 
the  same  Captain."  "The  Reformers  were  careful  to  secure 
a  valid  and  orderly  succession  of  the  ministry." 

"The  prospects  of  the  nation,  whether  in  Church  or  State, 
have  seldom  been  more  gloomy  than  they  were  at  the  acces- 


234  THE  HISTORIANS  AND  THE  REFORMATION 

sion  of  Elizabeth.  Things  were  in  confusion  on  every  side, 
and  change  and  reform  were  imperative.  The  position  of  the 
Church  was  especially  dangerous.  The  persecutions  had 
made  the  name  of  Rome  odious  to  the  people,  and  in  the 
inevitable  reaction  there  was  serious  risk  that  the  Church 
would  repudiate  her  Catholicity  as  well  as  the  Papal  su- 
premacy." "In  the  passionate  attachment  of  such  men  as 
George  Herbert  and  Nicholas  Ferrar  to  the  Anglican  Liturgy 
we  recognize  what  must  have  been,  through  their  influence 
and  example,  a  potent  factor  in  retaining  that  Liturgy  un- 
changed in  its  essential  features,  when  in  1662  was  waged 
the  final  battle  as  to  whether  the  Church  should  or  should 
not  abdicate  her  Catholic  position."  "Ferrar  was  in  all  es- 
sentials a  sound  Catholic  Churchman  of  the  Anglican  type." 
But  "he  did  not  disdain  to  use  the  name  of  'Protestant,'  which 
had  not  then  been  dragged  in  the  mud  as  it  has  since,  and 
still  connoted  a  living  protest  upon  a  matter  of  vital  im- 
port. But  before  and  above  all  he  was  a  Catholic  Church- 
man of  the  best  and  simplest  type,  a  shining  example  to 
Anglicans  for  all  time."  " 

Looking  back  at  the  long  division  of  opinion  and  the 
weight  attaching  to  both  sides,  there  is  one  recent  historian 
who  can  say  that  in  his  judgment  one  and  only  one  view  of 
the  continuity  of  the  English  Church  accords  with  history. 

"Under  the  leadership  of  the  great  Roman  See  .... 
the  younger  nations  of  the  Wqst  formed  a  real  Christian 
commonwealth." 

"One  with  the  past  not  only  in  her  unbroken  descent, 
but  in  the  devotion  that  was  inspired  by  her  altars  and 
breathed  in  her  prayers."  "In  later  days  she  was  to  find  out 
the  value  of  having  kept — what  might  have  been  so  easily 
lost  ....  The  carefully  guarded  validity  of  her 
orders,  which  so  many  other  countries  sacrificed,  gave  her 
a  unique  position  and  a  many-sided  future.  The  breach 
which  she  had  to  face  was,  as  her  formularies  proved  and 
her  later  history  was  to  show,  a  breach  with  the  papal 
Catholicism  of  Trent,  but  not  a  breach  with  the  Catholicism 
of  earlier  medieval  days,  still  less  with  the  Church  of  the 
Fathers." '' 
As  we  are  now  about  to  take  leave  of  a  certain  class  of 


"  H.  p.  K.  Sklpton :  The  Life  and  Times  of  Nicholas  Ferrar  [1593-1637], 
1907  ;  pp.  1,  4,  8,  15,  151,  and  152. 

o^The  Reformation,  1503-1648  (1907).  By  the  Rev.  James  Pounder 
Whitne.v,  B.D.,  chaplain  of  St.  Edward's,  Cambridge,  Hulsean  Lecturer,  etc., 
etc.,  aiid  formerly  principal  of  the  University  of  Bishop's  College,  Lennox- 
ville,  Canada,  in  "The  Church  Universal"  series,  edited  by  W.  H.  Button  ;  pp. 
V,  1  and  2,  374,  and  375. 


MORE  RECENT  BRITISH  AUTHORITIES  235 

historians,  it  will  be  well  to  add  what  Mr.  Lecky  says  about 
them;  and  Mr.  Lecky  was  no  friend.  At  the  time  of  Mr. 
Lecky's  death  several  years  ago  I  had  the  pleasure  of  quot- 
ing for  the  readers  of  the  Living  Church  his  generous  words 
about  the  English  Church,  and  will  now  enlarge  the  passage 
to  take  in  his  approving  estimate  of  her  historical  writers. 
We  read: 

"It  might,  perhaps,  a  priori  have  been  imagined  that  a 
Church  with  so  much  diversity  of  opinion  and  of  spirit 
was  an  enfeebled  and  disintegrated  Church,  but  no  candid 
man  will  attribute  such  a  character  to  the  Church  of  Eng- 
land. All  the  signs  of  corporate  vitality  are  abvmdantly  dis- 
played, and  it  is  impossible  to  deny  that  it  is  playing  an 
active,  powerful,  and  most  useful  part  in  English  life. 
Looking  at  it  first  of  all  from  the  intellectual  side,  it  is 
plain  how  large  a  proportion  of  the  best  intellect  of  the 
country  is  contented,  not  only  to  live  within  it,  but  to  take 
an  active  part  in  its  ministrations.  Compare  the  amount 
of  higher  literature  which  proceeds  from  clergymen  of  the 
Established  Church  with  the  amount  which  proceeds  from 
the  vastly  greater  body  of  Catholic  priests  scattered  over 
the  world;  compare  the  place  which  the  English  clergy,  or 
laymen,  deeply  imbued  with  the  teaching  of  the  Church, 
hold  in  English  literature  with  the  place  which  Catholic 
priests  or  sincere  Catholic  laymen  hold  in  the  literature 
of  France,  and  the  contrast  will  appear  sufficiently  evident. 

"There  is  hardly  a  branch  of  serious  English  literature 
in  which  Anglican  clergy  are  not  conspicuous.  There  is 
nothing  in  a  false  and  superstitious  creed  incompatible  with 
some  forms  of  literature.  It  may  easily  ally  itself  with 
the  genius  of  a  poet  or  with  great  beauty  of  style  either 
hortatory  or  narrative.  But  in  the  Church  of  England 
literary  achievement  is  certainly  not  restricted  to  these 
forms.  In  the  fields  of  physical  science,  in  the  fields  of 
moral  philosophy,  metaphysics,  social  and  even  political 
philosophy,  and  perhaps  still  more  in  the  fields  of  history, 
its  clergy  have  won  places  in  the  foremost  rank.  It  is  no- 
torious that  a  large  proportion  of  the  most  serious  criticism, 
of  the  best  periodical  writing  in  England,  is  the  work  of 
Anglican  clergymen.  No  one  in  enumerating  the  leading 
historians  of  the  present  century  would  omit  such  names 
as  Milman,  Thirlwall  and  Merivale,  in  the  generation  which 
has  just  passed  away,  or  Creighton  and  Stubbs  among  con- 
temporaries, and  these  are  only  eminent  examples  of  a  kind 
of   literature   to   which  the   Church   has  very  largely   con- 


236  THE  HISTORIANS  AND  THE  REFORMATION 

tributed.  Their  histories  are  not  specially  conspicuous  for 
beauty  of  style,  and  not  only  conspicuous  for  their  profound 
learning;  they  are  marked  to  an  eminent  degree  by  judg- 
ment, criticism,  impartiality,  a  desire  for  truth,  a  skill  in 
separating  the  proved  from  the  false  or  the  merely  probable. 
"It  is  at  least  one  great  test  of  a  living  Church  that  the 
best  intellect  of  the  country  can  enter  into  its  ministry, 
that  it  contains  men  who  in  nearly  all  branches  of  literature 
are  looked  upon  by  lay  scholars  with  respect  and  admiration. 
I  believe  it  is  true  that  there  is  no  other  Church  which  has 
shown  itself  so  capable  of  attracting  and  retaining  the 
services  of  men  of  general  learning,  criticism  and  ability."  °* 

Section  iv.    The  English  Statesmen. 

The  year  1909  was  the  centennial  of  the  birth  of  Mr.  Glad- 
stone, and  the  day  is  December  29.  Mr.  Gladstone  has  been 
described  as  "the  world's  greatest  citizen"  and  as  "a  great 
Christian."  Few  men  of  all  who  ever  lived  have  attained 
an  eminence  like  his  in  politics,  with  a  great  position  also  in 
literature,  science,  and  religion.  "Four  times  at  the  head 
of  the  government,  no  phantom,  but  dictator,"  says  Mr. 
Morley.  Position  and  personality  alike  render  it  necessary 
that  his  views  of  the  subject  in  hand  should  be  heard. 

Mr.  Morley,  Gladstone's  great  biographer,  disclaims  any 
purpose  of  presenting  "the  detailed  history  of  Mr.  Gladstone 
as  theologian  and  Churchman  ....  and  nobody  is 
more  sensible  than  the  writer  of  the  gap."  Those  who  take 
Mr.  Morley's  disclaimer,  made  more  than  once,  will  find 
a  surprise  in  the  real  sympathy  and  fairness  with  which 
the  matters  in  the  Church  are  treated.  Ambassador  Bryce 
is  responsible  for  a  short  sketch  of  Mr.  Gladstone."  The  last 
chapter  deals  with  religious  character,  and  is  lamentably 
deficient.  It  completely  fails  to  bring  out  the  great  and 
striking  facts  of  a  great  religious  career,  and  utterly  misses 
the  spirit  of  the  statesman's  life.  Withholding  sympathy 
and  information  on  the  religious  side  of  Gladstone's  activity 
is  to  miss  its  spring  and  inspiration.  In  his  Lincoln  birth- 
day address  on  Feb.  12,  1909,  at  Springfield,  111.,  Mr. 
Bryce  referred  to  three  other  famous  men  who  were  born  in 


««  Lecky  :    The  Map  of  Life,  pp.  213-217. 
«'  1898,  104  pages.     See  p.  97. 


MORE  RECENT  BRITISH  AUTHORITIES  237 

the  same  year  with  Lincoln.  "Gladstone,"  he  said,  was  "the 
most  powerful,  versatile,  and  high  minded  statesman  of  the 
last  two  generations  in  Britain."  It  will  hardly  be  believed 
that  such  an  admiring  eulogist  would  be  guilty  of  deliber- 
ately withholding  from  Mr.  Gladstone  the  one  profession 
which  to  him  was  as  honourable  as  it  was  life  long:  "He 
did  not  make  what  is  commonly  called  a  profession  of  re- 
ligion." What  these  words  mean  to  Mr.  Bryce  would  be 
hard  to  discern;  to  the  average  American  they  could  mean 
but  one  thing,  and  that  is  the  direct  reverse  of  Mr.  Glad- 
stone's actual  attitude  in  the  Church,  which  was  one  of  out- 
spoken loyalty,  intense  interest,  earnest  occupation,  and  con- 
stant communion. 

A  third  political  biography  is  by  Justin  McCarthy,  and 
this  too  is  unsatisfactory  and  meagre  on  the  religious  side. 
Mr.  Lathbury's  is  not  very  much  better.  On  the  whole, 
Morley's  is  the  best.  As  Professor  Elson  said  in  Boston  on 
August  26,  1908,  Gladstone  was  "the  union  of  conscience 
and  statecraft."  And  the  light  of  his  conscience  was  re- 
ligion ;  and  his  religion  was  the  Church  of  England.  Mr. 
Morley  graphically  tells  the  story  how  impossible  it  was 
for  the  outbursts  of  righteous  passion,  the  time  spent  in  re- 
ligious study  and  work,  the  love  of  the  Church,  to  be  un- 
derstood by  the  merely  average  politician  or  journalist. 

Of  Lord  Acton's  opinion  of  Gladstone,  his  editors  say: 

"It  was  not  his  successes  so  much  as  his  failures  that  at- 
tracted Acton,  and  above  all,  his  refusal  to  admit  that  na- 
tions, in  their  dealings  with  one  another,  are  subject  to  no 
law  but  that  of  greed  ....  It  was  because  he  was 
not  like  Lord  Palmerston,  because  Bismarck  disliked  him, 
because  he  gave  back  the  Transvaal  to  the  Boers,  and  tried  to 
restore  Ireland  to  its  people,  because  his  love  of  liberty 
never  weaned  him  from  loyalty  to  the  Crown,  and  his  politics 
were  part  of  his  religion,  that  Acton  used  of  Gladstone  lan- 
guage rarely  used,  and  still  more  rarely  applicable  to  any 
statesman."'*  Lord  Acton  calls  him  "our  greatest  states- 
man." 

In  1840  Mr.  Gladstone  published  his  book.  Church  Prin- 
ciples Considered  in  Their  Results.     The  title  page  bears 

18  Acton :     History    of    Freedom,    XXIII.,    and    Letters,    p.    310. 


238  THE  HISTORIANS  AND  THE  REFORMATION 

this  from  St,  Augustine:  "Follow  the  way  of  Catholic 
discipline ;  to  us  it  has  come  from  Christ  through  the  Apos- 
tles, and  from  us  it  will  remain  to  our  children  and  our 
children's  children."  This  is  a  book  of  560  pages  addressed 
to  the  thought  and  need  of  the  day;  but  we  have  every  rea- 
son to  affirm  that  Mr.  Gladstone  never  changed  these  prin- 
ciples throughout  his  long  and  active  life.     He  says : 

"If  I  found  that  I  had  been  wrong  in  believing  the  Eng- 
lish Church  to  answer  to  the  description  given  in  Scripture 
of  the  Church,  if  I  could  not  recognize  in  her  the  character 
belonging  to  the  part  of  that  permanent  body  which  is  to 
be  preserved  to  the  end  in  all  necessary  truth,  I  should  be 
bound  in  conscience  ....  to  look  elsewhere."  "We 
follow  the  institution,  which,  existing  in  this  country  for 
sixteen  hundred  years  or  more  ....  has  given  us  the 
primitive  Creeds  of  the  Church  .  .  .  which  has  testi- 
fied to  the  truth  and  wrought  righteousness  among  the 
people  ....  It  is  not  our  business  to  make  a  Church 
.  .  .  .  it  is  alike  the  business  of  him,  of  you,  and  of 
me,  to  find  and  recognize  the  features  of  that  religion,  and 
that  Church,  which  God  appointed,  and  which  is  among  us 
the  local  representative  of  that  universal  body." 

"The  English  Church,  as  she  had  existed  for  centuries 
before  she  came  into  ecclesiastical  connection  with  Rome, 
was  not  bound  to  receive  the  dogmas  or  the  practices  of  the 
Roman  Bishop  as  determining  the  truth  of  the  Gospel." 
.  .  .  .  The  Church  of  England  "is  this  day  historically 
the  same  institution  tlu"ough  which  the  Gospel  was  origin- 
ally preached  to  the  English."  °* 

The  next  year,  1841,  Mr.  Gladstone  revised  The  State 
in  its  Relatio7is  with  the  Church,  which  had  been  published 
originally  in  1838.     Here  he  says: 

"In  England  ....  the  course  of  events  was  widely 
different  from  that  which  we  have  just  reviewed  (in  Ger- 
many). Her  Reformation,  through  the  Providence  of  God, 
succeeded  in  maintaining  the  unity  and  continuity  of  the 
Church  in  her  apostolical  ministry.  We  have  therefore  still 
among  us  the  ordained  hereditary  witnesses  of  the  truth 
conveying  it  to  us  through  an  unbroken  series,  from  our 
Lord  Jesus  Christ  and  His  apostles  ....  Our  Church 
never  taught  that  men  were  free  to  frame  any  religion  from 
Scripture  which  they  pleased,  or  to  form  a  diversity  of  com- 

•»  Gladstone :    Church  Principles,  etc.,  pp.  290,  291,  292,  312,  313. 


MORE  RECENT  BRITISH  AUTHORITIES  239 

munions  ....  The  acts  of  her  Reformation  estab- 
lished the  claim  of  the  nation  to  be  free  from  external  con- 
trol    ....     but  not  from  Catholic  consent." 

"The  opinions  of  some  of  the  individuals  instrumental 
in  our  Reformation  were  perhaps  nearly  the  same  as  those 
professed  by  the  Continental  Protestants;  but  in  England 
they  took  less  of  permanent  effect  because  the  organization 
of  the  Church,  through  God's  peculiar  mercy,  was  still 
preserved  to  us."  To  prove  this,  he  quotes  Dr.  Home's  paper 
of  March,  1559,  at  the  beginning  of  the  resettlement  under 
Elizabeth :  "  'We  have  for  our  mother  the  true  and  Catholic 
Church  of  Christ,  which  is  grounded  upon  the  doctrine  of 
the  Apostles  and  Prophets,  and  is  of  Christ  the  head  in  all 
things  governed;  we  do  reverence  her  judgment,  we  obey 
her  authority  as  becometh  children;  and  we  do  devoutly 
profess  and  in  all  points  follow  the  faith  which  is  contained 
in  the  Three  Creeds;  that  is  to  say,  of  the  Apostles,  of  the 
Council  of  Nice,  and  of  Athanasius.'  "  "* 

Where  is  the  appeal  to  the  Thirty-nine  Articles  which 
some  recent  writers  have  erected  into  the  new  creed  of  the 
English  Church  ? 

"I  can  find  no  trace  of  that  opinion  which  is  now  so 
common  in  the  mouths  of  unthinking  persons,  that  the  Ro- 
man Catholic  Church  was  abolished  at  the  time  of  the  Ref- 
ormation, and  that  a  Protestant  Church  was  put  in  its 
place;  nor  does  there  appear  to  have  been  so  much  as  a 
doubt  in  the  minds  of  any  one  of  them  (the  Reformers) 
whether  this  Church,  legally  established  in  England  after  the 
Reformation,  was  the  same  institution  with  the  Church 
legally  established  in  England  before  the  Reformation."  " 

In  ISTS-'YO  Mr.  Gladstone  published  his  Gleanings 
From  Past  Years,  in  which  we  read: 

The  member  of  the  English  Church  "conceives  himself 
bound  to  the  communion  of  the  Catholic  Church  in  Eng- 
land, and  therein  differing  from  those  who  conceive  their 
adhesion  to  be  a  matter  of  the  class  of  things  indifferent." 

"Those  who  argue  for  the  Catholicity  of  the  Church  of 
England  in  all  points  which  relate  to  her  constitution  and 
rites,  to  her  view  of  the  episcopate  and  the  sacraments,  found 
themselves  upon  the  tone  of  her  authorized  formularies  to 
make  good  their  case." 

"The  statutory   settlement,   at   the  Reformation,   of   the 


^0  Gladstone:     The   State,   etc.,   3d   ed.    1839,   4th   ed.,    Vol.   II.,   pp.   95, 
100,  etc. 

"  Gladstone  :    The  State,  etc.,  quoted  by  Oldroyd  and  others. 


240  THE  HISTORIANS  AND  THE  REFORMATION 

ecclesiastical  jurisdiction  of  the  Crown  was  in  part  founded 
upon  the  anterior  proceedings  of  the  Church." 

"I  have  read  with  some  surprise  ....  the  asser- 
tion that  ....  the  power  of  the  Pope  was  transferred 
in  its  entireness  to  the  Crown  ....  That  the  Pope 
was  the  source  of  ecclesiastical  jurisdiction  in  the  English 
Church  before  the  Reformation  is  an  assertion  of  the  gravest 

import It   is  one  which  I  firmly  believe  to  be 

false  in  history,  false  in  law." 

The  Church  of  England  "declares  herself,  and  is  sup- 
posed by  the  law  of  the  country  to  be,  the  ancient  and 
Catholic  Church  of  the  country."  " 

Mr.  G.  W.  E.  Russell  wrote  a  short  paper  in  which  full 
justice  is  done  to  the  one  great  passion  that  kept  all  Mr.  Glad- 
stone's career  clean  and  generous.  The  love  of  God  and  Holy 
Church  were  the  secrets  of  it  all.  An  intellect  massive  and 
active  never  found  need  to  question  the  Catholic  faith.  Sun- 
day was  a  day  of  quiet  worship.  The  Prime  Minister  was 
never  too  busy  to  study  religion  along  with  literature.  A 
call  to  rule  the  nation  was  a  call  to  prayer  and  Eucharist. 
A  mission  in  the  parish  at  home  meant  his  rising  at  four 
to  make  his  Communion  with  the  miners.  Even  the  daily 
Eucharist  was  not  too  monotonous  for  his  fresh  and  vigor- 
ous soul.  He  was  not  afraid  to  write  that  the  Divinity  of 
our  Lord  was  the  first  conviction  of  his  life,"  and  our 
Lord's  Real  Presence  in  the  Holy  Eucharist  was  the  mag- 
net that  drew  his  devotion.  After  his  death,  Mr.  Rus- 
sell obtained  at  Mrs.  Gladstone's  hands  the  priceless  priv- 
ilege of  looking  into  his  note  book  of  devotion.  All  the 
life  long  there  was  never  a  loss  or  a  change  in  his  faith  or  in 
his  loyal  service.  He  was  the  first  friend  to  represent  at 
court  where  Bishops  are  appointed  the  Catholicism  of  the 
Church  of  England,  to  which  he  was  heartily  attached.  He 
came  into  power  at  a  time  when  state  appointments  in  the 
Church  were  being  made  on  lines  that  were  no  less  than 
wicked.     Any  school  text  book  that  recognizes  Mr.   Glad- 

"  Gladstone  :  Gleanings,  etc.,  Vol.  V.,  pp.  38,  49,  189,  194,  195  ;  Vol.  VI., 
p.  159. 

'^  Kilbourn :  Faiths  of  Famous  Men  in  Their  Own  Words,  1900,  pp. 
190  and  191,  gives  ths  original  authority  and  circumstance  of  Mr.  Glad- 
stone's words  :  "All  that  I  think,  all  that  I  hope,  all  that  I  write,  all  that  I 
live  for,  is  based  upon  the  divinity  of  Jesus  Christ,  the  central  joy  of  my 
poor,  wayward  life." 


MORE  RECENT  BRITISH  AUTHORITIES  241 

stone's  political  and  intellectual  greatness  gives  teachers  and 
parents  at  least  some  opportunity  to  speak  of  these  sacred 
associations.  Mr.  Gladstone  was  a  more  priceless  possession, 
a  more  wonderful  achievement  of  the  Church  of  England, 
than  any  of  the  Cathedrals  which  she  has  built. 

In  his  remarkable  volume,  The  Household  of  Faith,  Mr. 
Russell  first  presents  us  with  a  paper  on  his  great  master, 
entitled  "Mr.  Gladstone's  Religious  Development."  Mr. 
Russell  quotes  some  portions  of  the  opinions  given  above, 
expressed  1838,  1840,  and  at  other  times,  and  adds  these 
latest  words  of  Mr.  Gladstone's,  1895 : 

"The  Church  of  England,  I  am  persuaded,  will  do  noth- 
ing in  regard  to  faith  or  discipline  to  compromise  or  impair 
her  character  as  the  Catholic  and  Apostolic  Church  of  this 
country."  In  1895  again,  in  a  letter  to  Father  Tagliahie; 
"It  will  surprise  you  to  learn  my  belief  that  I  was  born,  and 
have  always  lived,  in  the  Catholic  Church  of  this  country, 
founded  long  before  St.  Augustine  extended  it;  and  that 
by  leaving  it  I  should  commit  an  act  of  rashness  and  a 
great  sin." 

It  is  certainly  not  too  much  to  say  that  this  paper  is 
essential  to  the  least  approach  to  a  comprehension  of  Mr. 
Gladstone's  motives  and  actions.  If  the  power  of  example 
is  anything  and  the  weight  of  a  great  mind  and  a  great 
career  is  to  be  allowed  for,  we  should  set  a  priceless  value 
upon  this  revelation  of  the  man  for  men,  and  upon  the  story 
of  Mrs.  Gladstone  (told  in  another  paper)  for  men  and 
women. 

There  is  in  this  volume  another  paper  which  is  perti- 
nent. 

Mr.  Russell  answers  an  article  by  Augustine  Birrell 
entitled,  "What,  then,  did  happen  at  the  Reformation?" 
This  answer  is  in  the  paper  "Reformation  and  Reunion"  in 
the  volume  quoted  above.  "I  would  venture,"  he  says,  "to 
tell  Mr.  Birrell  that  the  following  were  the  most  important 
of  the  many  and  far-reaching  events  which  happened  at  the 
period  vaguely  known  as  the  Reformation: 

"1.    The  translation  of  the  Bible. 

"2.    The  revision  of  Liturgy  and  Ofiices. 

"3.    The  dissolution  of  the  Monasteries. 


242  THE  HISTORIANS  AND  THE  REFORMATION 

"4.    The  permission  of  marriage  to  the  Clergy. 
"5.    The  repudiation  of  the  Pope's  authority." 
Another  Prime  Minister,  the  Et.  Hon.  H.  H.  Asquith, 
now  head  of  the  Liberal  party's  administration  of  the  British 
government,  said  on  March  21,   1895,  in  a  speech  in  the 
House  of  Commons: 

"I  am  not  one  of  those  who  think  ....  that  the 
legislation  of  Henry  VIII.  transferred  the  privileges  and 
endowments  ....  from  the  Church  of  Rome  to  the 
Church  of  England.  I  believe  that  view  rests  upon  imper- 
fect historical  information.  I  am  quite  prepared  to  admit, 
what  I  believe  the  best  authorities  of  history  now  assert, 
that  there  has  been  amidst  all  these  changes  and  develop- 
ments a  substantial  identity  and  continuity  of  existence  in 
our  National  Church  from  earliest  history  down  to  the 
present  time."  '* 

It  is  well  known  that  Lord  Salisbury,  Mr.  Gladstone's 
political  opponent  and  like  him  a  great  Victorian  Prime 
Minister,  was  of  the  same  conviction  in  the  matter  of  the 
Catholic  character  and  continuity  of  the  English  Church; 
and  that  Lord  Halifax  has  devoted  his  life  of  great  indus- 
try and  a  mind  of  rare  power  to  the  service  of  the  Eng- 
lish Church,  in  whose  continuity  and  Catholicity  he  believes 
almost  as  the  first  article  of  his  faith.  As  head  of  the  Eng- 
lish Church  Union,  his  keen  thinking  and  brave,  enterpris- 
ing action  have  always  been  at  the  service  of  the  Church 
for  the  sake  of  the  people  of  England. 

ISTow,  what  underlies  all  this  mass  of  authorities,  modern 
and  ancient  ?  Simply  the  official  words  of  the  Book  of  Com- 
mon Prayer: 

"Alterations  ....  we  have  rejected  ....  as 
secretly  striking  at  some  .  .  .  laudable  practice  .  .  . 
of  the  whole  Catholic  Church."     (The  Preface,  added  1662.) 

"Common  Prayer  and  ....  Sacraments  of  the 
Church  according  to  the  use  of  the  Church  of  England." 
The  Prayer  Book  is  regarded  as  Catholic  custom  localized 
in  England.     (The  Title  Page.) 

"In  these  our  doings  we  condemn  no  other  nations." 
(Preface  on  Ceremonies.) 

"It  is  evident    ....     that  from  the  Apostles'  time 

"  Handy  Volume,  p.  154.     Asquith  again,  forward,  p.  277. 


MORE  RECENT  BRITISH  AUTHORITIES  243 

there  have  been  these  orders  of  Ministers  in  Christ's  Church. 
.  .  .  .  No  man  might  presume  to  execute  any  of  them 
except  he  ...  .  with  Imposition  of  Hands  were 
.  .  .  .  admitted  thereto.  And,  therefore,  to  the  intent 
that  these  Orders  may  he  continued  ....  no  man  shall 
be  ...  .  taken  to  be  a  lawful  Bishop,  Priest,  or 
Deacon  in  the  Church  of  England  ....  except  he 
be  ...  .  admitted  ....  according  to  the  Form 
.  .  .  .  following,  or  hath  had  formerly  Episcopal  con- 
secration, or  Ordination."  (Ordinal,  printed  in  every 
Prayer  Book.) 

The  Form  provides  laying  on  of  Bishop's  hands  for  all 
three  Orders.  A  more  distinct  mode  of  continuing  the  old 
Church  and  ministry  in  word  and  act,  would  be  impossible  to 
imagine.  In  the  American  book,  the  words  "Church  of  Eng- 
land" were  changed  to  "this  Church."  American  continuity 
was  secured  in  the  consecration  of  Seabury/°  despite  difficul- 
ties, and  in  all  subsequent  Episcopal  consecrations,  244  in 
number  up  to  January  1,  1910. 

'''  Morehouse  :  Some  American  Churchmen,  1892,  and  Seabury  :  Memoir 
of  Bishop  Seabury,  1908. 


CHAPTER  XVI. 

COMPARATIVE  SCOTTISH  TREATMENT. 

While  Scotland  is  not  the  field  of  our  present  study, 
we  gain  greatly  in  the  clearness  of  our  final  view  of  things 
by  a  comparison,  by  noticing  the  mode  of  treatment  adopted 
by  the  historians  of  what  we  might  call  the  adjacent  Re- 
formation. The  first  thing  that  strikes  us  is  the  singular 
unanimity  of  view  in  secular  and  ecclesiastical,  old  and 
new,  scholars.  One  very  old  history  devotes  only  16  pages 
out  of  its  500  to  the  pre-Reformation  Christianity  of  Scot- 
land. Apparently  "the  Scottish  Church"  is  not  concerned 
with  it.  The  historian'  evidently  felt  that  the  former  era  in 
Scotland  was  preparatory  and  in  a  way  alien  and  antagonis- 
tic to  the  present  Protestant  era,  just  as  in  beginning  Church 
history  we  are  told  of  Greek  literature,  Hebrew  religion, 
and  Roman  law,  as  forces  prior  to,  contributing  to,  yet  in  a 
way  alien  to  Christianity. 

Another  constructs  his  work  with  a  more  generous  pro- 
portion assigned  to  the  former  period,  as  many  as  212  out 
of  1,193  pages.  And  he  seems  on  the  point  of  developing 
a  theory  of  continuity  from  the  first  period  to  the  second, 
when  suddenly  we  find  that  he  has  thrown  up  the  sponge 
in  this  manner:  He  surrenders  the  idea  of  continuity,  and 
says  definitely  "the  patrimony  of  the  old  Church"  is  appro- 
priated by  the  new.  ("Its  appropiation  by  the  new").  The 
old  ministry  was  not  recognized.  "Many  of  the  clergy  thus 
reduced  to  want  became  proselytes  for  a  morsel  of  bread. 


^  Hetherington  :  History  of  the  Scottish  Church. 


COMPARATIVE  SCOTTISH  TREATMENT  245 

and  received  employment  in  the  Protestant  Church."  "The 
old  Church  had  been  thrown  down — a  new  one  must  be 
reared  out  of  its  ruins."' 

A  third  history  is  in  eight  large  volumes,  nearly  5,500 
pages.  There  can  be  no  doubt  that  it  speaks  for  the  gen- 
erality of  Presbyterian  opinion,  not  only  because  of  its 
agreement  with  the  statements  of  the  preceding  histories, 
but  also  because  it  bears  the  somewhat  authoritative  mark 
of  publication  by  "the  Woodrow  Society,  instituted  for  the 
publication  of  the  works  of  the  Fathers  and  early  writers  of 
the  Reformed  Church  of  Scotland."  This  history  does  not 
begin  before  James  V.,  1514,  though  there  is  a  "Preamble" 
of  55  pages.' 

And  a  fourth  history  of  the  older  line  takes  the  same 
course.  It  tells  the  story  of  a  break  from  the  Church  of 
the  past."  A  fifth  gives  641  pages  to  the  first  period,  931  to 
the  second."  The  Reformation  leader  in  Scotland,  Jolin 
Knox,  did  not  regard  his  work  as  a  reform  in  the  Church,  as 
will  be  seen  by  his  radical  words  introducing  his  history : 

"The  first  book  of  the  History  of  the  Reformation  of 
Religion  within  the  realm  of  Scotland,  containing  the  man- 
ner and  by  what  persons  the  Light  of  Christ's  Evangel  hath 
been  manifested  unto  this  realm,  after  that  horrible  and 
universal  defection  from  the  truth,  which  has  come  by  the 
means  of  that  Roman  Anti-Christ."  * 

It  must  be  said  that  no  nation  had  so  great  cause  to  go 
heart  and  soul  into  anything  that  would  relieve  the  bad 
conditions  existing  under  the  Roman  Church.  These  con- 
ditions were  intolerable  to  honest  society.  They  may  have 
been  due  as  much  to  the  distance  as  to  the  domination  of 
Rome.  When  we  pass  from  the  old  line  denominational  his- 
tories to  the  new,  we  find  the  break,  the  loss  of  continuity 
in  Scotland,  asserted  in  the  new,  just  as  it  was  in  the  old — 

2  Cunningham  :  The  Church  History  of  Scotland,  pp.  364,  383,  388,  390, 
and  355. 

3  Calderwood :   History  of  the  Kirh  of  Scotland,  1842  to  1849. 

*  John  Row :  The  History  of  the  Kirk  of  Scotland,  ed.  of  1842  (Woodrow 
Society). 

^  George  Grub  :    Ecclesiastical  History  of  Scotland. 

« Knox  :  History  of  the  Reformation  in  Scotland,  repub.,  ed.  by  C.  J. 
Guthrie,  Q.  C,  London,  1898. 


246  THE  HISTORIANS  AND  THE  REFORMATION 

alike  in  the  secular  and  denominational  writers.  'No  posi- 
tion could  be  more  distinct  that  this:  "In  the  spring  of 
1559,  the  Queen  Regent  entered  upon  her  new  line  of  policy. 
A  Provincial  Council  of  the  clergy  was  summoned  to  meet 
on  the  first  of  March  for  the  express  purpose  of  dealing  with 
the  religious  difficulty.  It  was  the  last  Provincial  Council 
of  the  ancient  Church  that  was  to  meet  in  Scotland;  and, 
if  the  expression  of  its  good  intention  could  have  availed, 

the  Church  might  yet  have  been  saved It 

was  revolution  and  not  reform  on  which  the  new  teachers 

were  now  bent At  length  the  Regent  took 

the  step  which  was  to  be  the  beginning  of  the  end  of  the 
Catholic  Church  in  Scotland.  The  estates  met  on  the  3d 
of  August  (1560).  In  three  successive  acts,  all  passed  in 
one  day,  it  was  decreed  that  the  ISTational  Church  should 
cease  to  exist."^ 

Under  date  of  1561  he  says:  "By  the  enactments  of 
the  preceding  year  the  ancient  Church  had  been  swept  away ; 
but  the  work  of  rearing  a  new  edifice  in  its  place  still  re- 
mained to  be  accomplished.  With  this  object  the  Protestant 
ministers  had  been  entrusted  with  the  task  of  drafting  a 
constitution  for  a  new  Church  which  should  take  the  place 
of  the  old."  "The  fundamental  question  ....  was 
the  question  of  the  'sustentation'  of  the  new  Church.  The 
answer  given  was  the  most  natural  in  the  world;  the  Re- 
formed Church  had  an  indisputable  right  to  the  entire  in- 
heritance of  the  Church  it  had  displaced."  The  author 
speaks  of  the  "corruptions  of  the  old  Church."  John  Knox 
objected  to  the  English  Liturgy  because  it  appeared  to  him 
"rather  to  be  devised  for  upholding  of  massing  priests." 
Brown  speaks  of  the  new  Church.'  The  same  view  of  the 
Scottish  Reformation  being  disconnected  and  in  disunion 
with  the  early  Scottish  Church  is  taken  by  the  Rev.  D.  Hay 

''  "Cambridge  Historical  Series,"  edited  by  G.  W.  Prothero,  Litt.D.,  for- 
merly Professor  of  History  in  the  University  of  Edinburgh.  A  History  of 
Scotland,  by  P.  Hume  Brown,  M.A.,  Litt.D.,  Eraser  Professor  of  Ancient  Scot- 
tish History,  etc.,  in  the  University  of  Edinburgh,  Vol.  II.,  issued  1902. 

8  The  same  :    Pp.  54,  55,  70,  71,  74,  75,  112,  109,  293. 


COMPARATIVE  SCOTTISH  TREATMENT  247 

Fleming,    LL.D.,    who    speaks    of    "the   upbuilding   of   the 
new-born  Church."" 

Professor  Story's  book  apparently  opens  on  the  theory  of 
continuity  in  Scotland,  judging  from  its  preface  and  method, 
but  actually  does  not.  In  Volume  II.,  Book  III.,  we  read, 
"Having  already  shown  in  detail  the  causes  that  led  to  the 
overthrow,  in  1560,  of  the  Church  established  in  Scotland 
by  St.  Margaret  and  St.  David  in  the  end  of  the  eleventh 
and  beginning  of  the  twelfth  century,  we  are  free  at  once 
to  enter  on  an  account  of  the  constitution  and  career  of  the 
Church  that  succeeded  it ;  for  there  was  no  interval  between 
the  two,  the  suppression  of  the  one  and  the  substitution  of  the 
other  being  the  work  of  the  same  Parliament,  and  even  of 
the  same  day."  "* 

Andrew  Lang  says: 

"A  new  anti-Catholic  kirk  was  thus  set  up  on  July  20, 
before  the  Convention  met  and  swept  away  Catholicism."" 

Dr.  Mitchell  shows  us,  in  1559,  priests,  but  not  recog- 
nized as  such,  coming  as  laymen  to  "join  the  Reformed  con- 
gregation of  St.  Andrew's" ;  and  other  priests  are  admitted 
as  "readers."  It  is  frankly  a  new  Church."  The  same  is 
true  in  Germany,  and  for  this  we  will  introduce  as  typical 
the  witness  of  just  one  historian.  It  shows  that  the  Re- 
formation parallel  is  between  Scotland  and  Germany  and 
not  between  Scotland  and  England. 

Ranke  finds  that  the  Reformation  in  Germany  estab- 
lished a  new  Church  there.  "It  is  worth  while,"  he  says, 
"at  the  point  at  which  we  have  arrived,  where  we  have  to 
examine  into  the  foundation  of  the  Evangelical  Church,  to 
endeavour  to  acquire  a  precise  and  comprehensive  notion  of 


•  Fleming :  Writing  in  the  series,  "Handbooks  for  Senior  Classes,"  pub- 
lished by  the  Scottish  Reformation  Society,  Edinburgh  1903. 

'"Story:  The  Church  of  Scotland,  Past  and  Present,  edited  by  Robert  H. 
Story,  D.D.,  Prof,  of  Ecclesiastical  History  in  the  University  of  Glasgow,  p. 
430. 

"  Lang :  John  Knox  and  the  Reformation,  p.  170.  See  the  same  view 
In  Mackintosh  :  The  Story  of  Scotland,  1890,  pp.  136  and  139,  and  Mathie- 
son  :    Politics  and  Relifjion  in  Scotland,  1902,  Vol.  I.,  p.   187. 

12  Mitchell  :  The  Scottish  Reformation.  Baird  Lectures  of  1899.  By  the 
late  Rev.  Alexander  P.  Mitchell,  D.D.,  LL.D.,  Professor  of  Church  History  in 
St.  Andrew's  University.     Page  13. 


248  THE  HISTORIANS  AND  THE  REFORMATION 

the  circumstances  under  which  it  took  place."  He  speaks 
of  it  as  "the  secession."  " 

Dean  H.  M.  Luckock  speaks  of  the  Scottish  Reforma- 
tion as  resulting  in  "the  overthrow  of  the  Historic 
Church.""  Sir  Walter  Scott  in  his  novel,  The  Monastery, 
gives  the  idea  that  the  Holy  Scriptures  were  the  peculiar 
property  of  the  Keformers.  How  differently  modern 
history  might  have  been  written ;  how  strong  religion 
might  have  been  to  solve  the  problems  and  reduce  the 
evils  which  came  out  of  the  saloon,  the  monopoly  and 
other  black  spots  in  present  day  life;  how  might  the  irre- 
ligious family  have  been  a  rarity  instead  of  the  rule  amongst 
us  if  the  Church  in  Scotland  could  have  been  conservatively 
reformed;"  if  these  first  revolutionists  had  recognized  the 
old  Scottish  Church  as  Catholic  in  origin  and  mission,  Scot- 
tish in  race  jurisdiction,  and  Roman  only  by  accident;  sus- 
ceptible of  reform  and  by  right  the  guardian,  transmitter, 
and  teacher  of  the  much  neglected  Holy  Scripture.  In  such 
a  case  English  and  Scottish  people  would  have  stood  as 
one;  in  America,  the  Presbyterian  and  Episcopal  systems 
would  have  been  merged  into  one  stream.  What  a  vision  of 
rivalry  healed,  of  religious  poverty  and  weakness  and  in- 
efficiency made  strong! 

Yet  the  case  is  not  beyond  curing.  If  we  cannot  have 
the  ounce  of  prevention  then  we  may  have  the  pound  of 
cure. 

The  Scottish  kirk  historians  frankly  admit  the  break. 
Disunion  results.  Can  the  disunion  best  be  healed  by  tak- 
ing away  the  historic  episcopate  from  the  Episcopal  people, 
or  by  giving  it  back  to  the  Presbyterian  people  ? 

Whatever  path  may  be  indicated  for  the  future,  in  es- 
timating the  past  we  can  find  practically  all  agree  that  in 


"  Ranke :  History  of  the  Reformation  in  Germany,  Vol.  II.,  page  489  of 
the  second  London  edition,  1845. 

'*  Lucliocli :  Scotland,  in  "Tlie  National  Church"  series.  Dr.  C.  A. 
Briggs,  Professor  in  the  Union  Theological  Seminary,  New  York,  seems  to 
disagree  with  the  voice  of  Scottish  authority  shown  above.  See  Church 
Unity,  1909,  pp.  90  and  foil. 

1"  That  this  was  actually  Intended  in  Scotland,  is  the  theme  of  a  His- 
tory of  the  Reformation  and  Church  in  Scotland,  by  Thomas  Stephen,  1831. 


COMPARATIVE  SCOTTISH  TREATMENT  249 

Scotland  a  new  Chiircli  was  intentionally  founded  on  the 
ruins  of  the  Scottish  Catholic  Church,  which  was  then  under 
Koman  domination." 


1"  In  support  of  this,  see  Gore,  Orders  and  Unity,  1009,  p.  39  note,  pp. 
179,   181. 


CHAPTEK  XVII. 


THE   VERDICT   OF   THE   LAW. 


We  will  set  at  the  opening  of  this  section  the  words: 
"History,  to  be  above  evasion  or  dispute,  must  stand  on 
documents,  not  on  opinions."  " 

The  first  document  in  importance  in  establishing  the 
continuity  is  the  Great  Charter — Magna  Charta.  1  believe 
only  one  of  the  widely  used  school  histories  gives  this  es- 
sential document  and  enables  teachers  to  point  out  its  fam- 
ous phrase,  "The  Church  of  England  shall  be  free."  That 
the  Pope  was  against  the  Charter,  and  the  Church  and 
nation  in  its  favor,  is  a  fact  which  must  not  be  lost  sight 
of.  There  is  no  fair  history  until  this  is  known.  A  splendid 
commentary  on  Magna  Charta  says,  on  the  meaning  of 
Quod  Anglicana  Ecclesia  libera  sit: 

"It  is  clear  that  the  movement  which  culminated  in  the 
Charter  of  21st  Nov.,  1214,  originated  in  England,  not  at 
Rome;  and  apparently  Nicholas,  the  papal  legate  at  that 
date,  opposed  the  endeavours  of  Stephen  Langton  to  obtain 
it.  The  Archbishop  indeed  looked  upon  the  legate  as  the 
chief  obstacle  to  the  reform  by  the  king  of  the  grievances  of 
the  National  Church."  In  a  note  on  alterations  of  details 
in  the  Charter's  reissue  in  1216,  be  says:  "These  alterations 
show  traces  of  some  influence  at  work  hostile  to  the  National 
Church  ....  Now  the  papal  legate  was  an  active  sup- 
porter of  the  reissue  of  this  Charter  in  1216;  whereas  Rome, 
in  the  crisis  of  June,  1215,  had  been  bitterly  opposed  to  the 


"  The  American  teacher  will  perhaps  allow  me  to  say  that  I  first  saw 
these  wise  words  for  the  historian  In  the  New  England  Teachers'  Association 
Report  for  1900.  I  hope  this  will  carry  them  a  long  way  with  all  teachers. 
They  may  be  found  also  in  Acton :  Lectures  on  Modern  History,  1906,  p.  17. 


THE  VERDICT  OF  THE  LAW  251 

original  grant  of  Magna  Carta."  On  Henry  III.'s  acting 
upon  the  above,  "the  King  and  the  Pope  entered  into  a  tacit 
partnership  for  their  mutual  benefit  at  the  expense  of  the 
English  National  Church."  As  various  authors  appear  to 
show  divers  figures  for  the  times  of  confirmation  of  the 
Charter,  we  notice  that  this  commentary  says  simply  "time 
after  time."  " 

Again,  Quod  Anglicana  Ecclesia  libera  sit  is  thus 
commented  on  by  Aubrey  L.  Moore:  "However  vague  this 
clause  might  be,  it  clearly  reenacted  all  that  was  most  of- 
fensive to  the  Pope  in  the  Constitutions  of  Clarendon"  (pri- 
marily the  free  election  to  bishoprics,  etc.)." 

"The  Great  Charter  hath  been  confirmed  more  than 
thirty  Times,  yet  no  one  will  infer  from  thence  that  it 
was  not  a  compleat  Act  in  the  first  Instance.  In  Truth,  the 
Confirmation  of  an  Act  did  not  add  to  its  legal  Efficacy, 
but,  by  bringing  it  more  recently  to  Memory,  under  the 
Authority  of  the  Legislature,  was  thought  to  make  the  Dread 
of  Non-Observance  the  greater."  " 

Two  American  writers  have  given  us  works  on  consti- 
tutional history  of  such  notable  merit  and  of  such  value  from 
a  civic  and  loyal  point  of  view  that  they  have  been  placed 
in  this  section  rather  than  with  the  histories. 

I.  One  of  them  is  Dr.  Hannis  Taylor.  In  taking  a  new 
American  point  of  view,  or  rather  perhaps  in  presenting  it 
in  a  stronger  way  than  had  been  done  before.  Dr.  Taylor 
said  : 

"The  constitutional  histories  of  England  and  of  the 
United  States  constitute  a  continuous  and  natural  evolution 
which  can  only  be  fully  mastered  when  viewed  as  one  un- 
broken story." 

"The  federal  republic  of  the  United  States  was  the  fruit 
of  a  process  of  voluntary  and  conscious  reproduction." "" 

"  McKechnle :  Magna  Carta,  a  Commentary  on  the  Oreat  Charter  of 
King  John,  with  an  Historical  Introduction,  by  William  Sharp  McKechnie, 
D.Phil.,  etc.,  Lecturer  on  Constitutional  Law  and  History  in  the  University 
of  Glasgow,  author,  etc.,  Glasgow,  1905  ;  pp.  227  and  167. 

^'  Moore :  Lectures  and  Papers  on  the  History  of  the  Reformation  in 
England  and  on  the  Continent,  by  A.  L.  M.,  while  acting  as  deputy  to  the 
Regius  Professor  of  Ecclesiastical  History  in  the  University  of  Oxford,  1880- 
1890.     Page  35,  and  note. 

'"  The  Statutes  at  Large  from  Magna  Carta  to  the  End  of  the  Last 
Parliament,  1761,  in  eight  volumes,  by  Owen  Ruffhead,  Esq.,  London, 
MDCCLXIX,  Preface,  p.  xix. 

">  Taylor :  The  Origin  and  Growth  of  the  English  Constitution,  An  His- 
torical Treatise  by  Hannis  Taylor,  LL.D.,  Late  Minister  Plenipotentiary  of 
the  United  States  to  Spain,  1898.    Part  II.,  preface  p.  v.,  and  p.  79. 


252  THE  HISTORIANS  AND  THE  REFORMATION 

This  is  exactly  the  position  taken  bj  Professor  Freeman 
on  his  visit  to  America: 

"Nothing  annoyed  him  more  than  to  hear  Americans  and 
English  refer  to  each  other  as  foreigners.  At  one  of  the 
college  dinners  to  which  he  was  invited  in  America,  a  gentle- 
man proposed  his  health  in  kind  and  flattering  terms,  but 
spoke  of  him  as  a  man  of  a  foreign  nationality.  'In  my  an- 
swer,' he  says,  'while  I  thanked  the  proposer  of  the  toast  for 
everything  else  that  he  had  said,  I  begged  him  to  withdraw 
one  word.  I  was  not  of  foreign  nationality,  but  of  the  same 
nationality  as  himself.'  My  answer  was  warmly  cheered." 
"The  English  kernel  is  so  strong  as  to  draw  to  itself  every 
foreign  element."  " 

It  is  this  closeness  of  interest  and  of  life  which  makes 
the  value  of  Dr.  Hannis  Taylor's  great  work  as  a  work  in 
law  and  constitutional  history. 

Dr.  Taylor  takes  the  side  more  congenial  to  English 
scholars,  but  less  popular  amongst  the  American  readers  for 
whom  he  has  written.  To  some  of  them  indeed,  his  posi- 
tions would  be  a  surprise.  He  speaks  of  the  English  Church 
before  the  Reformation  "whose  character  had  always  been 
distinctly  national" ;  of  the  "drawing  ....  from  its 
position  of  independence  and  isolation  into  closer  relations 
with  the  rest  of  Western  Christendom."  '' 

Under  Theodore  there  is  "a  truly  national  Church  .  . 
.  .  the  nursery  of  a  national  spirit  which  finally  ripened 
into  a  complete  sense  of  a  national  consciousness.  The  unity 
of  the  Church  led  the  way  to  the  unity  of  the  State."  Here 
you  find  nationalism  at  the  first  not  inconsistent  with  com- 
munion with  Rome,  a  condition  which  later,  owing  to  the 
advanced  exactions  of  Rome,  became  impossible." 

At  the  Reformation  and  under  Elizabeth,  vacancies  in 
bishoprics  were  filled  "in  such  a  way  as  to  comply  with  the 
theory  of  apostolic  succession."  '* 

The  index  recognizes  the  Church  of  England  from  the 
beginning,   Roman   Catholics   only   after   the   Reformation. 


"  Stephens :    Freeman,  Vol.  II.,  p.  180. 

"  Taylor  :    The  Origin,  etc.,   Part   II.,  p.   58  ;   Part  I.,  p.   259.     The  lan- 
guage is   the   same. 

"  The  same  :    Part  I.,  p.  161. 
"  The  same  :    Part  II.,  p.  157. 


THE  VERDICT  OF  THE  LAW  253 

There  existed  a  "vital  link  binding  the  new  to  the  old  epis- 
copate," "a  spiritual  lineage  beyond  all  question,"  " 

II.  The  second  is  the  new  president  of  Harvard  Univer- 
sity. The  value  of  his  great  book,  a  joy  and  an  authority  al- 
ready on  both  sides  of  the  Atlantic,  lies,  in  reference  to  our 
present  subject,  more  in  what  he  leaves  unsaid  than  in  any 
passage  which  may  be  cited.  Twice  he  praises  the  Church  of 
England  for  her  practical  work ;  and  more  than  once,  and  in 
different  ways,  he  says  what  must  surely  be  a  surprise  to 
most  American  newspapers  and  school  teachers,  that  "the 
Church  is  not  supported  by  taxation" ;  but  he  does  not  treat 
the  Catholicity  or  continuity  of  the  English  Church,  and 
we  cannot  but  think  that  he  has  taken  a  step  in  the  right 
direction.  Wisely  recognizing  here  that  histories  disagree, 
and  that  something  is  involved  wherein  the  religious  faith 
of  people  plays  a  part,  he  sets  the  good  precedent  for  all 
teachers,  and  lets  it  alone.^" 

We  will  now  turn  to  the  English  books  of  law. 

"Church  of  England  .  .  .  The  Church  of  England, 
Ecclesia  Anglicana,  claims  to  be  the  branch  of  the  Catholic 
Church  in  England. 

"The  Church  of  England  requires  her  members  to  believe 
in  'the  Holy  Catholic  Church'  (xipostles'  Creed)  and  'one 
Catholic  and  Apostolic  Church'  (Nicene  Creed).  For  the 
meaning  of  the  word  Catholic,  as  understood  in  English 
ecclesiastical  law,  see  the  letter  of  George  Bull,  Bishop  of 
St.  David's,  to  Bossuet,  Bishop  of  Meaux,  cited  by  Sir  E. 
Phillimore,  Official  Principal  of  the  Arches  Court" " 

"In  a  manifesto  issued  in  March,  1851,  by  the  two 
Archbishops  and  twenty  Bishops  of  the  Church  of  England, 
in  view  of  a  bull  promulgated  by  the  then  Pope  Pius  IX., 
in  which  he  had  divided  England  and  Wales  into  Eoman 
Catholic  dioceses,  a  declaration  was  made  to  the  effect  that 
the  Church  of  England  at  the  Reformation  had  rejected 
certain  corruptions  and  innovations  of  Rome,  and  estab- 
lished 'one  uniform  ritual,'  but  without  in  any  degree  sever- 
ing her  connection  with  the  ancient  Catholic  Church." 


2=  The  same  :    Part  II.,  p.  158. 

28  Abbott  Lawrence  Lowell  :  Tlie  Government  of  England,  1908  ;  Vol.  II., 
pp.  367  and  379,  377. 

^''Encyclopedia  of  the  Laws  of  England,  Vol.  III.  Edited  by  A.  Wood 
Renton,  M.A.,  LL.B.,  of  Gray's  Inn,  and  of  the  Oxford  Circuit,  Barrister  at 
Law,    London    and    Edinburgh,    1897. 


264  THE  HISTORIANS  AND  THE  REFORMATION 

"The  word  'Protestant'  occurs  in  the  Coronation  service, 
in  the  repealed  portions  of  the  Act  of  Union,  and  in  certain 
modern  Acts  of  Parliament,  e.  g.,  3  and  4  Vict.  c.  xxxiii. ; 
5  Vict.  c.  6,  in  reference  to  the  Church  of  England  and  the 
Protestant  Episcopal  Church  in  Scotland  and  the  Protestant 
Episcopal  Church  in  the  United  States  of  America;  but  it 
has  never  been  adopted  by  the  Church  of  England  in  any 
formvdary,  and  its  statutory  use  must  be  taken  to  indicate 
the  independent  national  existence  of  the  Church  of  England 
and  her  independence  of  the  See  of  Rome,  and  not  as  ex- 
pressing an  identity  of  position  or  doctrine  between  the 
Church  of  England  and  general  foreign  Protestantism  as 
such.  On  the  contrary,  the  Church  of  England  recognizes 
the  Holy  Orders  of  the  Greek  and  Roman  Church,  but  not 
those  of  foreign  Protestant  bodies. 

"It  should  be  added  that  the  word  'Catholic'  is  occa- 
sionally restricted  in  popular  conversation  to  the  Church  of 
the  Roman  Catholic  communion.  Whatever  other  justifica- 
tion may  be  pleaded  for  this,  so  far  as  England  is  concerned, 
there  is  no  legal  authority  for  such  use  of  the  word." 

"English  Roman  Catholics  after  [1570]  were  first  known 
to  the  law  as  papists  or  as  popish  recusants  ....  sub- 
sequently as  Roman  Catholics,  the  Act  10,  George  IV.  C.  7, 
being  entitled  An  Act  for  the  relief  of  His  Majesty's  Roman 
Catholic  subjects 

"It  was  not  the  object  of  the  framers  of  the  Reformation 
statutes  either  to  establish  a  new  faith  or  to  create  a  new 

Church On  the   doctrinal  side,  the   Church   of 

England  at  the  Reformation  repudiated  certain  mediaeval 
accretions  of  doctrine,  and  remodelled  and  translated  into 
the  vernacular  its  forms  of  service  and  formularies,  and  de- 
termined certain  points  of  controversy  by  her  Thirty-nine 
Articles;  but  as  before,  so  after  the  Reformation,  the  law 
of  the  Church  of  England  and  her  history  are  to  be  deduced 
from  the  ancient  canon  law,  from  the  particular  constitu- 
tions made  in  this  country  to  regulate  the  English  Church, 
from  the  rubric  and  occasionally  acts  of  Parliament;  and 
the  whole  may  be  illustrated  also  by  the  writings  of  eminent 
persons." 

"Constitutionally,  the  Reformation  took  the  form  of  a 
restoration  to  the  crown  of  its  ancient  jurisdiction  over  the 
estate  ecclesiastical  and  spiritual,  and  an  abolition  of  all 
foreign  powers  repugnant  to  the  same."  ^* 

The  coronation  oath  of  the  sovereign  is  of  civil  and  not  of 


"  The  same :  pp.  11,  12,  and  13. 


THE  VERDICT  OF  THE  LAW  255 

ecclesiastical  origin ;  though  administered  by  the  Archbishop 
of  Canterbury,  it  is  exacted  by  Parliament  alone.  Hence  its 
words  "Protestant  Eeformed  religion  established  by  law" 
are  the  more  striking  as  showing  that  the  state  could  use 
terms  which  have  never  been  uttered  by  the  Church.  This 
oath  dates  only  from  I.  William  IV.,  Ch.  6,  1824.  The 
view-point  of  civil  law  in  the  motives  for  common  cause 
against  Rome  by  State  and  Church  are  thus  given: 

"In  process  of  time,  the  Bishop  of  Rome  (by  means  in- 
credible, if  the  facts  did  not  evince  it)  usurped  an  absolute 
sovereignty  in  matters  spiritual  within  this  kingdom.  Then 
the  supremacy  was,  the  Pope's  power  to  do  what  he  listed 
without  control,  either  as  reason  dictated,  or  his  interest 
guided,  or  his  passions  swayed;  I  say  usurped;  because  it 
was  strenuously  opposed  by  the  whole  estate  of  the  realm, 
the  King,  Lords,  and  Commons  assembled  in  Parliament. 
Vigorous  laws  were  enacted;  but  for  a  long  time  they  were 
ineffectual."  " 

In  the  laws  of  A.D.  1400,  in  the  second  year  of  Henry 
IV.,  Chapter  XV.,  we  find  the  words : 

"The  orthodoxy  of  the  faith  of  the  Church  of  England 
asserted,"  and  the  words  occur  Ecclesia  Anglicana — 5th  line, 
18th  line,  32d  line.  The  Statute  of  Provisors  was  con- 
firmed 1389,  the  thirteenth  year  of  Eichard  II.,  in  an  act 
containing  the  words,  "Touching  the  estate  of  the  Church  of 
England,"  originally  "De  seinte  esglise  d  engleterre."  The 
act  also  used  the  term  "the  Pope  of  Rome."  The  Provisors 
statute  was  25th  year  of  Edward  III,  Statute  6,  and  A.  D. 
1350,  and  says  the  Holy  Church  of  England  was  founded  by 
Edward  I.  (grandfather  of  the  King  that  now  is)  and  his 
progenitors,  and  the  earls,  etc.,  and  their  ancestors.  The 
statute  is  against  the  control  of  the  "Bishop  of  Rome" 
"Cardinals"  and  other  "aliens."  "Church  of  England"  oc- 
curs three  times  at  least,  in  old  French,  as  before. '" 

Another : 

"The  English  Church  would  have  been  more  correctly 
described  as  the  Church  of  South  Britain,  for  it  included 
the  Church  of  Wales,  which  was  amalgamated  with  it  in  the 
twelfth  century.  In  the  Great  Charter  of  Henry  III. 
(A.  D.  1224)  the  united  Church  is  styled  the  Church  of 
England   (Ecclesia  Anglicana)   and  it  has  borne  the  same 

"  Burn  :   Ecclesiastical  Law.    Vol.  I.,  p.  397,  and  Dedication,  pp.  Iv.  and  T. 
«">  RufiEhead  :   Statutes  at  Large. 


256  THE  HISTOKIANS  AND  THE  REFORMATION 

name  ever  since.  In  25  Edward  III.,  Statute  4,  it  is  styled 
the  "Holy  Church  of  England,"  and  in  24  Henry  VIIL, 
chapter  XII.,  the  "English." 

Under  History:  "The  history  of  the  South  British 
Church  cannot  be  gone  into  here,  but  it  may  be  useful  to 
mention  that  it  was  founded  by  Greek  missionaries  in  apos- 
tolic and  sub-apostolic  times,  and  has  had  a  continuous 
existence  ever  since." 

"The  Reformation  did  not  create  a  new  Church,  it  only 
effected  certain  theological  and  moral  changes  in  the  exist- 
ing Church.  As  Archdeacon  Sharp  says  in  a  passage  often 
quoted,  'The  Church  of  England  was  the  same  Church  she 
had  been  before,  as  much  as  a  face  that  is  washed  is  the 
same  that  it  was  before  when  it  was  dirty.'  It  is  this  reli- 
gious continuity  which  creates  most  of  the  difficulties  which 
arise  in  ascertaining  what  the  law  of  the  Church  is."  " 

We  notice  that  when  King  John,  false  to  his  kingship 
and  to  his  kingdom,  resigns  the  crown  and  kingdom  to  the 
Poj)e  in  the  year  1213,  he  gives  up  to  "the  Church  of 
Rome."  He  does  not  give  up  to  the  Catholic  Church.  It  is 
this  ancient  precedent  of  nomenclature  which  the  scholars 
of  the  Church  of  England  retain  in  use  today. 

The  association  between  acts  of  parliament  and  teach- 
ings of  the  Church  is  not  a  close  one.  At  times  Parliament 
would  stand  for  only  a  minimum  of  religious  truth.  The  acts 
of  Parliament  and  the  utterances  of  sovereigns,  when  cited 
as  evidence,  can  only  show,  therefore,  the  current  of  opin- 
ion of  the  time;  it  cannot  show  the  Church  teaching.  We 
can  take  extracts  from  laws  and  letters  royal  to  show  that 
legal  opinion  did  not  question  the  Catholicity  and  contin- 
uity of  the  Church.  In  1532-3,  the  twenty-fourth  year 
of  Henry  VIIL,  an  act  was  passed  which  said  "that 
Part  of  the  Body  politick,  called  the  Spiritualty,  now  being 
usually  called  the  English  Church,  which  always  hath  been 
reputed  and  also  found  of  that  Sort  ....  the  king's 
most  noble  Progenitors,  and  the  Antecessors  of  the  Nobles 
of  this  Realm,  have  sufficiently  endowed  the  said  Church," 
etc.  These  phrases  constitute  a  direct  contradiction  of  the 
statements  such  as  those  of  Cheyney  (which  are  the  extreme 
limit)  together  with  all  of  his  school  of  speaking;  they  are 


s»  Whitehead :     Church  Law:    A    Concise   Dictionary.     By    Benj.    White- 
head of  the  Middle  Temple.     2d  ed.   1899,   p.   130. 


THE  VERDICT  OF  THE  LAW  257 

a  direct  documentary  refutation  from  original  sources  of 
the  partisan  generalizations  of  Macaulay.  That  Elizabeth 
agreed  entirely  with  Henry  VIII.  in  the  assertion  of  the 
oneness  and  continuity  of  the  Church  of  England,  ancient 
and  modern,  will  appear  from  "A  Declaration  of  the 
Queen's  Proceedings,"  made  in  her  eleventh  year,  or  1569. 
She  first  states  (as  against  the  "malicious")  that  she  does 
not  take  to  herself  "any  superiority  to  define,  decide,  or  de- 
termine any  Article  or  Point  of  the  Christian  Faith  and  re- 
ligion, or  to  change  any  ancient  ceremony  of  the  Church 
from  the  form  before  received  and  observed  by  the  Catholic 
and  Apostolic  Church."  She  intends  to  see,  "that  the 
Church  may  be  governed  and  taught  ....  accord- 
ing to  the  ecclesiastical  ancient  Policy  of  the  Realm."  " 

Sir  Koundell  Palmer,  Earl  of  Selborne,  was  a  man  of 
such  conspicuous  standing,  at  the  head  of  his  profession,  that 
he  would  not  be  likely  to  lend  the  weight  of  his  name  and 
opinion  to  untenable  and  impossible  causes.  Writing  for 
Americans  and  for  teachers  it  is  necessary  to  show  the  posi- 
tion which  he  held.  He  was  born  in  1812,  was  elected  to 
Parliament  in  1847,  was  made  Solicitor  General  in  1861, 
Attorney  General  in  1863,  sat  in  Parliament  in  1861,  1865, 
and  1868,  where  he  became  one  of  the  ablest  debaters  of  the 
Liberal  party.  In  1872  he  became  Lord  Chancellor  of  Eng- 
land, and  was  raised  to  the  peerage  as  Baron  Selborne  of  Sel- 
borne. In  1877  he  was  elected  Lord  Rector  of  St.  Andrew's 
University.  He  died  in  1895.  His  words  on  the  English 
Church  follow: 

"Coming,  then,  to  the  history  of  the  Church  of  England 
as  an  organized  institution,  the  first  thing  of  which  I  would 
take  notice  is,  that  it  is  the  most  ancient  and  venerable  in- 
stitution of  all  in  this  country.  It  has  existed,  in  unbroken 
succession,  for  about  thirteen  hundred  years,  ever  since  the 
first  conversion  of  the  heathen  Saxons  by  Augustine,  the 
first  Archbishop  of  Canterbury;  from  whom  the  present 
Archbishop  of  Canterbury  (then  Benson)  is  the  ninety- 
fourth  successor,  in  a  line  never  interrupted.  Our  own 
Bishop  of  Winchester  is  (in  like  manner)  the  79th  Bishop, 
in  an  uninterrupted  line  of  succession,  from  the  time  when 
Winchester  first  became  the  seat  of  a  Bishopric,  just  eighty 


"  Ruffhead :    Statutes  at  Large,  Vol.  II.,  p.  177. 


258  THE  HISTORIANS  AND  THE  REFORMATION 

years  after  the  coming  of  Augustine."  On  page  16  he  says; 
"I  know  that  some  people  are  to  be  found  who  pretend  that 
a  new  Church  of  England  was  set  up  at  that  time  ['at  the 
time  of  the  Reformation  under  King  Henry  the  Eighth'] 
and  the  old  Church  cast  out,  and  that  all  the  churches,  par- 
sonages, glebes,  remaining  Church-titles,  and  other  endow- 
ments of  which  I  have  been  speaking  were  then  taken  from 
the  Roman  Catholic  and  given  by  the  state  to  a  new  Prot- 
estant Church.  For  that  pretence  there  is  no  foundation, 
in  law  or  in  fact." 

"A  Church  does  not  lose  its  identity,  or  sameness,  as  an 
original  institution,  by  changes  in  form  or  ceremony,  or 
in  laws  of  discipline,  or  by  reforming  itself  from  what  it 
regards  as  abuses  or  corruptions.  Dr.  Hook,  the  late  Dean 
of  Chichester,  put  this  in  a  veiy  clear  way  when  he  said 
'that  a  man  whose  face  has  got  dirty,  and  who  washes  the 
dirt  off,  is  the  same  man  after  he  has  washed  his  face  that 
he  was  before.'  In  the  English  Reformation,  the  organiza- 
tion of  the  Church,  as  the  Church  of  England,  was  not  dis- 
placed or  broken  at  any  single  point;  nothing  of  importance 
was  done,  as  to  its  doctrine,  worship,  government,  or  dis- 
cipline, except  by  the  action  or  with  the  concurrence  of 
the  Church  itself  ....  And  I  think  it  right  to  add, 
that  nothing  was  then  done  which  made  the  Church  of 
England  really  different,  in  any  point  of  substance  affecting 
religious  faith  or  practice,  from  what  it  had  originally  been 
in  the  days  of  Augustine,  the  first  Archbishop  of  Canter- 
bury, before  the  beginning  of  divisions  in  Christendom." 
He  quotes  Ereeman  as  already  cited,  with  this  in  addition; 
"As  a  matter  of  law  and  history,  as  a  matter  of  plain  fact, 
there  was  no  taking  away  from  one  religious  body  and 
giving  to  another";  this  which  "many  people  fancy  took 
place  under  Henry  the  Eighth  or  Elizabeth,  simply  never 
happened  at  all." '' 

Sir  Robert  Phillimore  was  born  1810,  was  made  Judge 
of  the  Cinque  ports  1855,  Advocate  General  in  admiralty 
in  1862,  Judge  of  the  High  Court  of  Admiralty,  and  of  the 
Arches  Court,  in  1867.  He  was  Judge  Advocate  General, 
1871-'Y3,  and  in  1880  retired  from  the  bench.  Died  1885. 
One  of  his  chief  works  was  Ecclesiastical  Law  of  the  Church 


*^  Palmer,  Earl  of  Selborne :  The  Endoivments  and  Establishments  of 
the  Church  of  England,  an  address  delivered  Jan.  11,  1886,  p.  4.  This  is 
the  historical  recapitulation  which  we  have  already  noticed  as  effectively 
winning  the  assent  of  the  famous  Unitarian  leader,  Dr.  Martlneau.  See 
page  197.  See  also  his  book,  The  Catholic  and  Apostolic  Church,  Letters 
to  his  son,  1899,  pp.  138-141. 


THE  VERDICT  OF  THE  LAW  259 

of  England.  His  words  are :  "It  is  a  legal  error  to  suppose 
that  a  new  Church  was  introduced  at  the  time  of  the  Refor- 
mation." 

Appended  is  Oldroyd's  summary  of  the  facts  upon  which 
rights  of  possession  and  continuity  rest.  The  statement  is 
slightly  shortened: 

"Up  to  the  Norman  Conquest  the  English  Church  was 
not  only  independent  of,  but  also  on  the  footing  of  equal 
terms  with,  the  other  Apostolic  Churches  abroad. 

"For  500  years  the  Church  of  England  was  altogether  un- 
molested by  Rome. 

"For  the  next  500  years  she  successfully  repudiated  all  in- 
terference from  Rome. 

"It  should  ever  be  remembered  that  the  Norman  Conquest 
was  as  much  a  crusade  against  the  English  Church  as 
against  the  English  nation.  Mr.  Freeman  says,  'England's 
crime  in  the  eyes  of  Rome  was  the  independence  still  re- 
tained by  the  Church  and  nation.' 

"Step  by  step  we  find  the  Pope  getting  more  and  more 
power  in  the  English  Church. 

"Many  were  greatly  scandalized  that  the  English  Church 
should  be  treated  as  a  dependency  of  Rome;  and  again  and 
again  the  nation  struck  a  blow  against  such  unconstitu- 
tional encroaclnnents.  Decrees  and  mandates  of  the  Pope 
were  repeatedly  destroyed  and  contemptuously  ignored  by 
both  Church  and  State.  Taxes  were  refused  and  papal  ap- 
pointments set  on  one  side. 

"See  under  dates  1070,  1114,  1115,  1226,  1235,  1239,  1245, 
1247,  1256,  1343,  1365,  1420,  1427,  etc. 

"In  A.  D.  1215  Archbishop  Langton  ....  forced 
.  .  .  Magna  Charta,  declaring  that  'the  Church  of  Eng- 
land shall  be  free.'  This  was  confirmed  by  every  successive 
sovereign  from  John  to  Henry  VIIL,  and  it  is  still  the 
standard  of  appeal  in  all  judicial  and  secular  matters  in 
England. 

"In  1295  an  English  Parliament  was  called  together.  The 
Parliament  also  showed  a  desire  to  resist  papal  interference 
in  English  affairs  both  in  Church  and  State,  and  the  statute 
books,  especially  of  the  fourteenth  and  fifteenth  centuries, 
are  full  of  anti-papal  legislation  (ref.  Blackstone,  Com- 
mentaries, IV.,  8.). 

"In  A.  D.  1279  the  Statute  of  Mortmain  was  passed 
,  .  .  .  to  check  the  growing  custom  of  making  over 
lands  to  foreign  monks  under  jurisdiction  of  the  Pope;  'the 
dead  hand.' 


260  THE  HISTORIANS  AND  THE  REFORMATION 

"In  1346  the  English  Parliament  enacted  stringent  pro- 
visions against  aliens.  Any  who  brought  papal  letters  into 
England  were  to  forfeit  all  their  possessions. 

"In  1350  the  first  Statute  of  Provisors  forbade  interfer- 
ence on  the  part  of  the  Pope  with  the  Church's  free  elections. 
[And  held  his  hands  off  appointments.] 

"In  1353  the  first  Statute  of  Praemunire  declared  that  the 
English  Church  should  manage  its  own  affairs. 

"These  three  acts  against  the  Pope's  usurped  patronage, 
taxation  and  appeal  constitute  'the  dawn  of  the  Reforma- 
tion.' 

"In  1426  the  Pope  demanded  their  abolition,  and  when 
this  was  refused,  issued  bulls  excommunicating  the  whole  of 
the  English  Bishops.  These  bulls  were  burned,  and  the 
nuncio  who  brought  them  was  cast  into  prison. 

"Everything  had  been  long  ripe  for  a  Reformation. 

"It  would  have  occurred,  and  in  all  probability  would  have 
occurred  about  the  same  period  it  did,  had  there  been  no 
Henry  VIII. 

"I  need  scarcely  say  that  there  is  no  Act  of  Parliament 
in  the  statute  book  which  professes  to  establish  a  new 
Church.  The  vulgar  statement  that  the  Church  of  Eng- 
land was  made  by  Act  of  Parliament  at  the  time  of  the 
Reformation  has  no  foundation  in  fact,  nor  can  it  be  proved 
by  any  historical  document."  "* 


"*  Oldroyd :  The  Continuity  of  the  English  Church.  Another  legal 
authority  for  Continuity  is  Authority  in  the  Church  of  England,  1906,  by 
Gordon  Crosse,  M.A.  (Barrister),  pp.  21,  22,  257,  88,  89,  30,  67,  163,  142, 
146,  74,  214-237,  167.  Also  the  judgment  of  Baron  Alderson  in  Moore  and 
Brinckman  :    The  Anglican  Brief,  pp.  333-335. 


CHAPTEE  XVIII. 

SOME  FORGOTTEN  DOCUMENTS,  ROMAN  AND  SCOTTISH,  AND  SOME 
OTHER    UNEXPECTED    TESTIMONY. 

I. 

In  1570,  Pope  Pius  V.  declared: 

"With  the  fulness  of  apostolic  power  that  the  aforesaid 
[Queen]  Elizabeth  is  a  heretic  .  .  .  and  that  they  who 
adhere  to  her  are  condemned  ....  that  she  herself  too 
is  deprived  of  her  pretended  right  to  the  aforesaid  kingdom 
.  .  .  .  And  we  command  and  charge  all  ...  .  not 
to  dare  to  obey  her  or  her  orders,  mandates,  and  laws." 

This  was  but  au  echo  of  the  Dictatus,  which  probably 
dates  just  after  the  papacy  of  Gregory  VII.,  who  died  in 
1085.     The  Dictatus  said: 

"That  he  [tlie  Pope]  has  the  power  to  absolve  the  sub- 
jects of  unjust  rulers  from  the  oath  of  fidelity." ' 

In  1788,  the  four  Roman  Catholic  vicars-apostolic  who 
then  ruled  in  the  four  districts  into  which  English  Roman 
Catholics  were  separated,  with  all  the  Roman  Catholic 
clergy  and  laity  in  England  of  every  note,  and  with  all 
the  English  Roman  Catholics  who  could  be  gathered  at  a 
general  meeting  in  London  in  the  following  year,  signed 
a  Protestation.     It  says: 

"We  have  been  accused  of  holding,  as  a  principle  of  our 
religion,  that  princes  excommunicated  by  the  Pope  and 
Council,  or  by  authority  of  the  See  of  Rome,  may  be  de- 
posed    ....     by  their  subjects. 

"The    above-mentioned    unchristianlike    and    abominable 


^  Ogg :  A  Source  Book  of  Mediaeval  History,  1908,  pp.  262  and  264. 


262  THE  HISTORIANS  AND  THE  REFORMATION 

position     ....     we  reject,   abhor,  and  detest     .... 
as  execrable  and  impious     .... 

"We  do  solemnly  declare  that  neither  the  Pope  .... 
nor  any  ecclesiastical  power  whatever,  can  absolve  the  sub- 
jects of  this  realm  ....  from  their  allegiance  to  his 
Majesty  King  George  III,  ...  or  can  absolve  .  .  . 
the  obligation  of  any  compact  or  oath  whatsoever."^ 

This  will  be  seen  to  be  a  direct  contradiction  of  the  re- 
ceived and  accepted  documents  of  1087  or  later,  and  1570, 
and  it  is  also  a  contradiction  of  some  of  the  authorized  Ro- 
man theologians.  It  is,  however,  the  doctrine  which  has  won 
its  place  in  the  Roman  Church  in  America  and  been  accepted 
bj  perhaps  all  American  Roman  Catholics,  to  the  entire 
overthrow  and  oblivion  of  the  Mediaeval  Roman  Catholic 
doctrines  of  authority.  The  old  position  would  be  a  men- 
tal monstrosity  among  intelligent  Americans  to-day.  But 
the  old  position  must  be  stated  in  order  to  understand  the 
necessity  for  Elizabeth's  position,  and  the  depth  of  the  di- 
vision to-day  between  the  English  Church  and  Rome.  Thus 
emerges  the  reason  why  Anglican  Catholics  may  sometimes, 
yes,  must,  call  themselves  Protestants.  They  will  ever  pro- 
test against  every  survival  of  the  old  position.  If,  how- 
ever, as  now  seems  likely,  the  old  position  is  extinct,  the 
Protestant  name  becomes  impossible  to  any  Anglican  Cath- 
olic. 

The  document  of  1788  is  the  first  Roman  Catholic  decla- 
ration of  independence,  against  the  former  Roman  position 
and  against  political  interference  from  beyond  the  straits; 
it  came  twelve  years  after  the  American  Declaration  of  In- 
dependence— against  political  sway  from  beyond  the  sea. 
Both  together  are  pillars  of  the  gateway  to  the  modem 
world,  to  the  age  that  in  part  has  come,  and  in  part  Is  yet 
to  come. 

II. 

As  the  Modern  Roman  Catholic  can  scarcely  believe  in 
the  actual  existence  of  the  "abominable"  documents  of  1087 
and  1570,  so  there  is  a  document  of  1826  which  cuts  the 

2  A.  J.  C.  Allen:  The  Protestation  .  .  .  in  1788.  London,  1897; 
pp.  9,  13,  37,  and  42. 


SOME  FORGOTTEN  DOCUMENTS  263 

other  way,  of  which  few  Roman  Catholics  have  ever  heard, 
or  few  others  for  that  matter;  which  as  an  actual  docnment 
of  history,  most  persons  would  find  as  decisive  as  unexpected. 

Lecturing  in  London  a  few  years  ago,  Mr.  G.  IT.  F.  ISTye 
read  from  this  document,  and  "it  was  publicly  challenged 
by  a  Roman  Catholic  present,  who  could  not  believe  it  to  be 
possible."  Mr.  Nye  then  reprinted  the  document  from  the 
original  print  through  the  kindness  of  its  owner,  a  well- 
known  Roman  Catholic. 

The  history  and  the  full  text  of  the  document  and  the 
surprise  caused  by  it  must  be  left  as  Mr.  ISTye's  story.  I 
will  here  insert  an  extract,  the  italics  being  retained  as  in 
the  original. 

In  reply  to  a  statement  that  British  Roman  Catholics 
had  a  claim  to  English  Church  property,  "a  pretended  right 
to  the  property  of  the  Established  Church  in  England," 
the  document  says: 

"We  consider  such  a  charge  totally  without  foundation. 
We  declare  that  we  entertain  no  pretension  to  such  a  claim 
.  .  .  .  We  disclaim  any  right,  title,  or  pretension,  with 
regard  to  the  same." 

This  is  signed  by  ten  Roman  Catholic  Bishops,  seven  of 
them  living  in  England  and  three  in  Scotland.' 

The  terms  of  such  a  document  could  hardly  be  any  sur- 
prise to  one  well  acquainted  with  the  history  of  the  Eng- 
lish Church  and  of  the  English  Reformation.  That  they 
are  a  surprise  at  all  is  due  wholly  to  the  persistent  and  ob- 
stinate character  of  the  misrepresentations  of  history  by 
those  writers  quoted  in  former  chapters,  or  by  the  followers 
of  a  brilliant  but  faulty  line  of  historians  inaugurated  by 
partisans  and  extended  by  Macaulay. 

III. 

It  is  not  generally  known  that  the  highest  Presbyterian 
authority  can  be  found  for  the  English  Church  principle  of 
continuity. 


» The  Right  of  the  Church  of  England  to  Her  Property.  London :  Simp- 
kin  ;  no  date,  probably  recent ;  cited  Littledale  :  Words  for  Truth;  in  Oldroyd: 
Continuity;  in  Brinckman  :  Methods  of  Romanism ;  in  the  London  Times,  and 
In  the  American  Church  Standard,  then  edited  by  Dr.  John  Fulton. 


264  THE  HISTORIANS  AND  THE  REFORMATION 

It  came  in  the  form  of  an  address  from  the  Scottish 
Presbyterian  General  Assembly  to  the  Lambeth  Conference 
of  Bishops  in  1897.  One  hundred  and  ninety-eight  Bishops 
were  present,  and  on  the  second  day  of  their  proceedings, 
Tuesday,  July  5th,  an  address  was  read  from  William  Mair, 
D.D.,  moderator,  offering  the  greetings  of  the  Scottish  Pres- 
byterian General  Assembly,  and  signed  in  its  name  and 
authority.     Some  of  the  sentences  follow: 

"We  recognize  that  you  have  special  cause  for  coni- 
memorating  the  work  of  Augustine  in  the  conversion  of  the 
King  and  Kingdom  of  Kent,  inasmuch  as  to  this  work  must 
be  attributed  the  organization  of  the  Church,  which  ulti- 
mately comprehended  the  entire  realm  of  England.  The 
distinguished  prelate  who  will  preside  over  your  delibera- 
tions is  the  successor  in  an  unhrohen  line  of  the  first  Arch- 
bishop of  Canterbury;  and  notwithstanding  many  dynastic 
and  social  changes,  the  Anglican  Church  has  continuously 
ministered  the  word  and  sacraments  of  Christ  to  the  Eng- 
lish nation  and  to  English-speaking  people  throughout  the 
world We  can  thank  God  with  you  that,  dis- 
engaged from  the  domination  of  the  Roman  See  .... 
it  is  to-day  an  inheritor  of  all  that  is  good  and  true  in  the 
centuries  since  ....  its  external  constitution  was 
sketched  by  Augustine." 

IV. 

The  leading  dissenting  minister  of  England  has  taken  the 
same  view.  Following  the  position  accepted  by  the  Uni- 
tarians, Martinean  and  Beard,  and  echoed  by  Dr.  Mair  for 
fhe  Presbyterians  of  Scotland,  the  Kev.  Dr.  R.  J.  Camp- 
bell felt  it  advisable  to  say  while  preaching  in  the  City 
Temple  in  June,  1908,  that: 

"He  loved  the  Church  of  England,  and  who  did  not  who 
realized  how  closely  the  fabric  of  her  life  was  interwoven 
with  that  of  the  nation?  It  was  not  true  to  say  that  a 
complete  break  with  her  past  took  place  at  the  Reformation. 
.  .  .  .  The  Church  of  England  was  not  the  creation  of 
the  state;  the  state  was  the  creation  of  the  Church."* 

V. 

It  may  be  a  contribution  to  this  subject  to  set  down  here 
the  opinion  of  certain  Swedish  historians ;  representing  as 

*  Reported  Church  Times,  June  17. 


SOME  FORGOTTEN  DOCUMENTS  265 

they  do  a  Lutlieran  body  of  opinion  combined  with  many 
features  of  both  Protestant  and  independent  national  Church 
policies.  Probably  most  Protestants  would  say  that  the 
Swedish  Church  has  retained  a  good  many  features  of  Cath- 
olicism ;  and  I  am  sure  this  would  not  be  easy  to  deny.  The 
Rev.  G.  Hammarskold,  of  the  Swedish  Mission  of  the  Ameri- 
can Episcopal  Church,  writes  under  date  of  August  17,  1908  : 

"All  Swedish  theologians  and  Church  historians  accept, 
without  question,  the  catholicity  or  continuity  of  the  Angli" 
can  branch  of  the  Church  as  set  forth  in  our  own  standard 
works.  Some  Swedish  divines  consider  'the  Anglican  doc- 
trine of  the  Sacraments  to  be  Eeformed  or  Calvinistic,'  but 
even  those  men  agree  with  our  own  historians  in  regard  to 
successio  apostolica  in  the  Church  of  England." 

And  the  Eev.  Prof.  Olaf  A.  Toffteen  of  the  Western 
Theological  Seminary,  Chicago,  writes,  xlugust  31,  1908: 

"Your  inference  is  quite  correct  in  regard  to  the  views  of 
Swedish  Church  historians  about  the  Apostolic  succession 
in  the  Anglican  Church.  In  all  Swedish  literature,  I  have 
never  seen  that  fact  even  doubted.  Not  having  a  Swedish 
library  at  hand,  I  can  only  refer  you  to  the  Church  histories 
of  Bishops  Anjou  and  Cornelius." 

VI. 

A  Russian  layman,  Nicholas  Lodygensky,  the  former 
Consul  General  of  Russia  in  'New  York,  said  at  a  Church 
meeting  which  bade  him  farewell  on  his  return  to  his  home : 

"I  will  explain  to  you  how  I  came  to  love  this  Ecclesia 
Anglicana My  mother  was  a  very  religious  per- 
son. ...  I  read  the  Gospel  in  old  Slavic  and  in  Eng- 
lish at  the  same  time  ....  I  went  to  my  church  at 
8  o'clock,  and  at  11  to  the  English  ....  I  learned 
[that]  both  of  our  Churches  are  Catholic.  They  are 
apostolic.  They  have  their  apostolic  orders,  and  they  are 
independent;  without  being  anti-Eoman,  they  are  non- 
Eoman.  So  this  is  the  situation,  and  this  gives  the  oppor- 
tunity of  ^.utual  attraction  and  mutual  interest  .... 
If  I  were  an  Anglican,  I  should  be  just  as  happy  as  I  am 
being  an  Easterner.  I  should  consider  that  I  belonged  to  a 
Church  which  has  the  entire  evangelical  truth,  which  has 
the  apostolic  orders,  which  has  obtained  and  conserved  its  in- 
dependence ....  The  Ecclesia  Anglicana  has  a  great 
mission.    It  is  the  only  independent  Church  of  the  Western 


266  THE  HISTORIANS  AND  THE  REFORMATION 

Patriarchate.     .     .     .     The    Anglican    communion 

will  find  followers  and  will  help  those  who  want  to  remain 

Catholic  without  being  subjects  of  one  city."  ° 

Even  more  forcible  are  Mr.  Lodygensky's  words  in  Eng- 
land at  the  annual  "festival"  of  Ely  Theological  college ;  the 
speaker  is  referred  to  as  "a  promoter  of  the  cause  of  reunion 
between  the  English  and  the  Eastern  Churches" : 

"In  the  course  of  a  most  interesting  speech  he  referred 
to  the  prayers  used  several  times  daily  in  the  Russian 
Church  for  the  union  of  all  the  faithful,  and  he  said  that 
in  Eussia  they  were  taught  that  the  English  Church  was 
neither  Roman  nor  Protestant,  but  Catholic,  and  that  he  had 
verified  this  by  experience."  * 

The  Eastern  Church  Bishop  who  rules  the  diocese  hav- 
ing its  center  at  Sitka,  Alaska,  visited  London  on  March 
23,  1909,  and  days  following.  In  the  course  of  a  visit  of 
three  days  he  attended  four  public  services  of  the  Church  of 
England  and  several  meetings,  and  at  a  Communion  service, 
in  his  vestments  as  usual,  he  acted  under  the  arrangements 
of  the  English  Church  by  pronouncing  the  benediction. 

"The  Bishop  delivered  an  eloquent  address  in  excellent 
English,  and  spoke,  by  request,  of  his  own  work  in  Alaska, 
and  of  the  very  cordial  relations  existing  between  himself 
and  the  Anglican  Bishop  there — Bishop  Rowe.  Warm  ap- 
plause greeted  his  narration  of  how  he  had  arranged  with 
him  that  the  priests  of  either  Church  should  conduct  services 
for  the  members  of  both  or  either  Church  in  the  far  distant 
stations  of  the  mission;  how  they  had  arranged  that  one  of 
the  Bishops  should,  as  far  as  possible,  be  always  present  in 
Sitka  when  the  other  was  absent  on  visitation.  When  visit- 
ing the  mission-stations  they  looked  after  the  welfare  of 
each  other's  flock  and  reported  thereon  on  return.  He  told 
how  they  lent  their  churches  to  each  other,  and  especially 
on  one  occasion  he  found  a  deserted  Anglican  church,  which 


» Living  Church,  Milwaukee,  March  22,  1908.  Most  important  state- 
ments are  made  in  Stanley  :  Lectures  on  the  History  of  the  Eastern  Church, 
1857,  ed.  of  1900,  pp.  [53]-[56],  2,  33,  34-49.  (This  boolc  may  now  be  ob- 
tained in  Everj/nian's  Library  for  35  cts.)  ;  in  Hore  :  Liyhteen  Centuries  of 
the  Orthodox  Oreek  Church,  1899,  pp.  v,  1,  2,  25  ;  in  Hore  :  Student's  History 
of  the  Greek  Church,  1902,  pp.  viii,  1,  464,  467,  474,  476,  489-492 ;  more 
recently  in  Cole  :  Mother  of  All  Churches,  1908,  pp.  1,  2,  224-226,  234  ;  in 
Davey  Biggs:  Russia  and  Reunion,  1908,  A  Translation  of  [Roman  Catholic] 
Wilbois'  "L'Avenir  de  I'Eglise  Russe,"  pp.  113-242  ;  in  Adeney  :  The  Oreek 
and  Eastern  Churches,  Internat.  Theol.  Lib.,  ed.  by  Drs.  Briggs  and  Salmond ; 
and  in  Bowling :    The  Patriarchate  of  Jerusalem,  1909,  pp.  63  and  64. 

°  Church  Times,  London,  issue  after  the  event,  which  was  April  28,  1908. 


SOME  FORGOTTEN  DOCUMENTS  267 

he  and  Father  Antony  set  to  work  to  clean,  summoned  a 
congregation  of  Orthodox  and  Anglicans,  who  filled  the 
church,  and  attended  devoutly  a  Liturgy  celebrated  in 
English,  Russian,  and  native.  This  historical  occasion,  he 
said,  was  a  type  of  what  would  increase  more  and  more." ' 

In  view  of  the  widespread  acknowledgment  of  the  Cath- 
olicity and  continuity  of  the  English  Church,  from  many  na- 
tions and  from  some  of  the  most  diligent  and  reputable  of 
historical  scholars,  it  would  be  difficult  to  discover  either 
right  or  charity  in  the  denial  of  it  in  so  many  of  the  Amer- 
ican school  and  college  text  books. 

^  Guardian,  issue  following.  Mention  should  also  be  made  of  the  paper 
of  a  layman,  Mr.  Blrkbeck,  at  the  English  Church  Congress  of  1907  ;  of  the 
mutual  recognition  of  Greek  and  American  Churchmen  in  1909  at  Brunswick, 
Ga.,  Claremont,  Manchester,  and  Berlin,  N.  H.,  Willimantic,  Conn.,  and  per- 
haps as  many  as  a  hundred  other  places  in  the  United  States ;  of  the  pres- 
ence of  the  Patriarch  of  Antioch  at  Anglican  functions  in  July,  in  Lon- 
don; of  the  Greek  Patriarch's  visit  to  St.  Mary's  (English)  Home,  Jerusalem, 
in  April ;  of  the  meeting  of  Greek  and  English  Bishops  in  Japan  in  June ; 
of  Anglican  services  in  Libau  Cathedral  shared  by  a  vast  congregation  of 
English  and  "Orthodox,"  in  August ;  of  the  English  Bishop's  visit  to  the 
Eastern  authorities  and  the  services  at  Halkl  in  September,  and  at  Phanar 
In  October ;  and  at  Capetown,  South  Africa,  in  November. 


CHAPTER  XIX. 

RECENT  ACTION   AND   UTTERANCES,  SHOWING   THE  LIVING 
OPINION  WITHIN  THE  CHURCH  TO-DAY. 

It  would  be  interesting  to  add  the  testimony  of  current 
events  and  utterances  showing  the  powerful  sense  of  con- 
tinuity in  which  the  Church  of  England  lives  to-day.  It  is 
incomprehensible,  almost,  to  a  new  nation  like  ours ;  but  we 
are  an  old  people,  as  old  as  the  English  themselves  in  our 
main  line,  and  possibly  we  can  understand  as  a  people  what 
we  cannot  as  a  nation.  Testimony  to  the  continuity  and 
Catholicity  of  the  English  Church  is  adduced  in  a  long 
list  of  events,  and  it  is  lengthening  each  year.  It  testi- 
fies to  the  depth  of  English  feeling  about  English  Church 
principles  which  have  been  held  and  never  overthrown  by 
English  and  foreign  scholarship.  American  scholarship  can 
hardly  expect  in  the  end  to  diverge  from  English  in  a  matter 
involving  their  own  institutions;  and  American  religious 
principles  there  are  which  rightly  expect  the  state  to  make 
no  dogmatic  assertion  in  their  disfavor  when  at  the  same  time 
it  is  in  the  face  of  a  part  at  least  of  the  world's  scholarship. 
The  events  and  the  students  and  the  principles  of  today  alike 
guarantee  to  the  American  citizen,  and  to  the  American  as  to 
the  English  Churchman,  the  right  to  believe  without  civil  let 
or  hindrance,  in  the  religious  and  historical  continuity  and 
Catholicity  of  his  Church. 

We  have  yet  to  gather  up  the  internal  witness  of  the 
Church  of  England  to  her  own  continuity.  This  is  the  ut- 
terance called  forth  by  events  which  occur  from  time  to  time. 


RECENT  ACTION  AND  UTTERANCES  269 

and  is  official  or  partly  official,  that  is,  deliberate  or  spon- 
taneous. It  is  difficult  to  say  whether  any  period  of  time 
has  been  more  crowded  with  apposite  events  than  the  past 
two  years.  We  will,  however,  begin  the  story  as  far  back  as 
1896.  In  September  of  that  year  the  Pope  of  the  Koman 
Church  sent  papers  into  England  finding  fault  with  the  or- 
dinations of  the  English  Church.  In  the  following  Feb- 
ruary the  two  Archbishops  of  England  addressed  a  reply  in 
which  they  showed  that  Roman  ordinations  had  for  many 
years  exhibited  the  same  features  as  those  which  the  Pope 
had  criticised.  They  also  pointed  out  several  errors  in  the 
Papal  document.  This  reply  is  addressed  "To  the  whole 
Body  of  Bishops  of  the  Catholic  Church,  from  the  Arch- 
bishops of  England."  It  is  a  most  distinct  and  important 
assertion,  by  the  recognized  leaders  of  the  English  Church, 
that  the  English  Church  does  now  and  has  always  adhered 
to  Catholicity  in  utilizing  and  perpetuating  the  original  or- 
ders of  the  Catholic  Church  and  defining  one  of  them  as  the 
priesthood.^ 

In  the  same  year  with  this  Reply,  a  brilliant  pilgrimage 
was  made  (Friday,  July  1,  1897)  to  the  supposed  site  of 
the  landing  of  St.  Augustine  1,300  years  before.  These  vis- 
itors also  gathered  in  the  Church  in  which  Augustine  had 
preached,  and  offered  prayers  in  which  thanks  were  given 
to  God  for  bringing  home  the  truth  of  the  Gospel  to  our  Eng- 
lish forefathers  by  means  of  Augustine's  preaching ;  for  call- 
ing Ethelbert  to  the  knowledge  of  God  and  for  admitting 
him  in  the  same  place  into  the  Church ;  for  the  bravery  and 
goodness  of  St.  Martin,  and  for  the  same  spirit  of  service 
in  those  called  to  fight  under  his  banner.  The  entire  proceed- 
ing is  an  expression  of  religious  sameness  and  continuity. 

On  St.  Andrew's  Day,  604,  St.  Augustine  consecrated 
his  companion  Justus  to  be  the  first  Bishop  of  Rochester, 
and  on  St.  Andrew's  Day,  1904,  the  hundredth  Bishop  of 
Rochester  celebrated  the  1,300th  anniversary,  with  the  Arch- 
bishop of  Canterbury  and  the  Bishop  of  London  (as  the 
successor  of  Mellitus,  who  was  consecrated  to  London  in  604) 
and  a  vast  body  of  citizens. 

1  Hierurgia  Anglicana,  1904,  Vol.  III.,  pp.  269-307. 


270  THE  HISTORIANS  AND  THE  REFORMATION 

The  next  year  there  was  a  Protestant  rising  in  Liverpool, 
which  has  always  been  famed  as  a  center  of  bitter  feeling 
against  Romanism.  And  in  consequence  the  Bishop,  Dr. 
Chevasse,  felt  it  necessary  to  make  an  explanation,  in  the 
course  of  which  he  said : 

"When  the  Church  of  England  shook  off  the  yoke  of 
Rome  at  the  Reformation,  she  declared  herself  at  once  Prot- 
estant and  Catholic  ....  When  she  gave  up  Roman 
doctrine  and  Roman  practice  she  still  kept  what  was  truly 
primitive,  and  she  evidenced  her  Catholicism  by  retaining 
the  threefold  ministry  and  the  three  ancient  creeds,  because 
both  ministry  and  creeds  may  be  proved  by  most  certain 
warrants  of  the  Holy  Scripture." 

This  is  of  date  about  the  middle  of  November,  1905.  It 
will  be  seen  that  these  evidences  of  continuity  and  Catholicity 
are  not  mere  assertions,  but  are  statements  brought  out  by  cer- 
tain events.  Assertions  offered  voluntarily  might  be  evi- 
dence of  doubt  or  suspicion  when  repeated  without  cause  and 
with  great  frequency.  But  when  falling  incidentally  as  a 
part  of  the  proceedings  in  public  events  or  in  defense  of  a 
position  misunderstood  or  attacked,  they  become  the  neces- 
sary expression  of  a  consciousness  simply  existing  without 
change. 

In  1906  the  English  people  were  aroused  by  a  move- 
ment to  keep  the  Lord's  day  against  the  growth  of  business 
and  that  kind  of  noisy  amusement  which  overlooks  our  duty 
to  God  and  the  interest  of  our  fellow-citizens.  On  Wednes- 
day, May  9th,  the  Archbishop  of  Canterbury  presided  at  a 
great  demonstration  in  favor  of  the  national  observance  of 
Sunday,  and  said :  "I  doubt  whether  I,  or  any  of  my  prede- 
cessors for  a  thousand  years,  have  ever  taken  part  in  a  public 
meeting  more  remarkable."  Among  those  present  at  the 
meeting,  which  adjourned  with  the  Archbishop's  blessing, 
were  the  leading  dissenting  Protestant  ministers  and  the  dis- 
senting Roman  Bishop  Johnson;  all  in  the  character  and 
spirit  not  of  dissent,  but  of  agreement.  It  is  a  natural  and 
happy  feature  in  the  life  of  the  mother  country  to  see  the 
nation's  moral  forces  gather  around  the  throne  of  the  national 
Catholic  Christianity  set  up  by  Augustine  in  the  year  of  our 
Lord  597. 


RECENT  ACTION  AND  UTTERANCES  271 

In  1907  came  an  American  anniversary,  the  300th  an- 
niversary of  the  landing  at  Jamestown  in  1607.  In  recog- 
nition of  the  fact  that  the  shipping  and  colonies  had  looked 
to  the  Bishop  of  London  as  their  Bishop,  the  present  Bishop 
of  London  visited  this  country.  One  of  his  first  addresses 
was  delivered  to  the  business  men  of  lower  'New  York  City, 
in  old  Trinity  Church,  and  very  appropriately  he  spoke  on 
"stewardship."  In  the  course  of  this  address,  the  continuity 
of  the  Church  was  lightly  touched  upon  as  an  illustration : 

"The  one  sentence  which  above  all  others  I  would  say 
to  you,  a  sentence  as  yet  unlearned  in  London  and  New 
York,  and  which  if  adopted  would  cleanse  the  life  on  both 
sides  of  the  Atlantic,  is,  Life  is  a  stewardship,  and  not  an 
ownership. 

"Have  you  ever  thought  why  there  are  any  rich  and  poor 
at  all?  That  is  the  question  I  had  to  face  in  London.  They 
asked  me  how  I  reconciled  my  belief  in  God  loving  all  His 
children,  with  the  wretched  millions  in  East  London,  seem- 
ingly abandoned  by  both  God  and  man.  I  had  to  face  that 
question,  and  I  have  had  to  face  it  ever  since.  There  is 
but  one  answer:  the  rich  minority  have  what  they  have 
merely  in  trust  for  all  the  others.  Stewardship,  non-owner- 
ship, is  God's  command  to  all  of  us. 

"You  are  not  your  own.  Nothing  that  you  have  is  your 
own.  We  haven't  learned  the  Christian  religion  if  we  have 
not  learned  the  lesson  of  stewardship. 

"My  home  has  been  the  home  of  the  Bishops  of  London 
for  1,300  years.  Suppose  I  should  say  that  it  was  my  own, 
and  that  the  Bishop's  income  of  $50,000  a  year  was  my  own. 
I  should  be  called  a  madman.  The  man  who  thinks  he 
owns  what  he  has  in  his  keeping  is  no  less  than  a  madman. 
Disregard  of  this  trust  is  the  cause  of  all  the  social  evils 
of  London  and  New  York." 

The  attention  of  the  Bishop  was  called  to  the  fact,  apropos 
of  stewardship,  that  a  speaker  in  the  then  recent  "Liberal 
Religion  Congress"  had  for  some  reason  attacked  England 
for  "robbery  of  the  Roman  Catholic  Church  in  the  sixteenth 
century  to  endow  a  new  Church  of  its  own  creating."  This 
attack  the  Bishop  mentioned  in  the  course  of  his  Richmond 
and  Jamestown  anniversary  address: 

"The  religion  that  was  at  the  very  back  of  all  was  the 
religion  of  the  old  Church  of  England.  Now  I  find  one  or 
two  people  even  in  this  up-to-date  America  a  little  ignorant 


272  THE  HISTORIANS  AND  THE  REFORMATION 

about  ancient  Church  history,  and  I  find  some  so  absolutely 
in  the  depths  of  ignorance  as  to  imagine  that  the  Church  of 
England  began  in  the  reign  of  Henry  VIII.  I  want  to  say 
to  you  that  the  Bishops  of  London  have  sat  in  Fulham 
Palace  without  a  single  break  for  1,300  years.  The  very 
frogs  in  the  moat  at  Fulham  know  better  than  this,  and  all 
the  jackdaws  in  the  tower  of  Fulham  church  are  astonished 
that  up-to-date  America  can  make  such  an  extraordinary 
mistake." 

Apropos  of  this  utterance,  the  Bishop  of  Marquette  wrote 
the  following  lines: 

"drop  the  tale. 

"A  thousand  tadpoles  dive  and  float 
In  quiet,  mossy  Fulliam  moat. 
Who  recently  were  much  confounded. 
To  hear  that  Henry  VIII.  had  founded 
That  Church,   with  jurisdiction   wide. 
Where  Fulham  Bishops  still  preside. 
Alarmed,  they  asked  the  frogs  and  daws 
If  they  can  show  sufficient  cause. 
Such  gloomy  tidings  for  believing. 
The  answer  comes,  and  is  relieving. 
The  daws  and  all  their  kindred  rooks 
Find  nothing  like  it  in  the  books. 
They  join  in  clamor,  all  assuring. 
That  XIII.  centuries  enduring 
An  Anglo-Saxon  or  a  Latin 
London's  historic  see  has  sat  in. 
And  thus,  with  common  croaks  and  cries. 
These  callow  tadpoles  they  advise. 
That  lest  their  growth  in  knowledge  fail, 
'Twere  best  that  they  should  'drop  the  tail.' " 

In  1908  the  leaders  of  the  Church  of  England  invited 
Bishops  from  Ireland,  Scotland,  the  Colonies,  and  the  United 
States,  along  with  clergy  and  laity  representing  the  Bishops, 
to  a  great  conference  in  London.  The  Bishops'  meeting  was 
called  the  Lambeth  Conference;  the  later  assembly  of  the 
whole  body  was  called  the  Pan- Anglican  Conference,  Prepa- 
rations for  this  meeting  began  before  the  English  Church 
Congress  of  October,  1907,  when  some  preliminary  announce- 
ments were  made.  One  of  the  articles  called  forth  by  the 
preparations  for  these  meetings  was  published  in  the  Pall 
Mall  Magazine,  and  was  reprinted  in  June,   1908,  by  the 


RECENT  ACTIOISr  AND  UTTERANCES  273 

Living  Age  of  Boston.  It  is  by  Harold  Spender,  on  "The 
Primate  of  All  England;  An  Impression"  of  "the  residing 
Archbishop."    I  will  quote  its  closing  paragraph: 

"But,  after  all,  from  the  man  our  thoughts  go  back  to 
the  building — that  grim,  grey,  crumbling  pile  by  the 
Thames  shore  at  Lambeth.  Merely  to  live  in  such  a  build- 
ing must  be  an  inspiration.  Six  centuries  speak  from  its 
walls.  The  poor  efforts  of  the  individual  man  are  fortified 
by  the  feeling  that  he  is  but  one  link  in  an  unbroken 
chain,  one  of  a  great  succession  stretching  from  the  days 
of  the  Roman  occupation.  There  have  been  intervals — 
times  of  defeat  and  despair — times  when  the  Anglican 
Church  seemed  a  thing  of  the  past.  That  very  building 
has  been  in  the  hands  of  the  enemy,  the  furniture  has  been 
sold,  the  stones  of  its  ancient  hall  sold  as  rubbish  by  its 
Puritan  occupant.  But  what  was  said  of  France  seems 
often  more  true  of  England,  'The  more  it  changes,  the  more 
it  is  the  same.'  With  all  our  talk  of  'new  eras,'  nature  is 
not  to  be  hurried,  especially  English  nature.  There  is  the 
law  of  reversion  to  type,  and  by  that  law,  or  some  other, 
the  .  English  people  has  always  returned  to  its  ancient 
Church  just  when  it  seemed  about  to  leave  it.  All  that  is 
human  dies,  and  churches  are  very  human.  But  the  grey 
minsters  and  the  crumbling  towers,  the  sound  of  the  bells 
and  the  chant  of  prayers,  the  great  offices  of  comfort  and 
hope  in  the  midst  of  human  woe — these  things  clutch  the 
heart  strings  and  call  men  often  back." 

In    connection    with    the    Pan-Anglican    congress,    the 
Church  Quarterly  Review  for  July,  1908,  said: 

"The  Church  of  England  ....  was  founded  as  an 
integral  part  of  the  Catholic  Church  more  than  thirteen 
hundred  years  ago.  It  therefore  contains  and  represents 
everything  which  the  Catholic  Church  could  mean  poten- 
tially. There  is  in  it  the  fulness  and  richness  of  life  which 
was  communicated  to  the  world  by  our  Lord  Jesus  Christ 
when  He  founded  the  Church.  Established  amongst  the 
English  people,  it  has  had  a  long  history  and  has  collected 
to  itself  all  the  traditions  of  the  English  nation.     It  has 

presented  the  original  message It  has  played  a 

great  part  in  the  social  and  political  history  of  the  nation. 
.  .  .  .  Alterations  have  been  made  in  its  constitution, 
but  ....  everything  which  was  not  specifically 
changed  has  been  preserved.  That  was  the  case  in  par- 
ticular at  the  Reformation.  A  change  undoubtedly  took 
place;  a  change  which  some  people  perhaps  think  too  great 


274  THE  HISTOKIANS  AND  THE  REFORMATION 

and  others  too  slight;  but  legally,  historically,  theologically 
the  Church  lived  on  unchanged  except  so  far  as  definite  al- 
terations were  made,  and  no  one  can  understand  the  Church 
of  England  except  in  reference  to  its  pre-Reformation  his- 
tory." 
The  next  montli  another  event  brought  out  a  re-statement 
of  the  same  position  of  the  Anglican  Church  in  holding  con- 
tinuity and   Catholicity.      This  time  it  was  not  an  event 
within  the  Church,  but  one  pertaining  to  dissenters.      No 
event  among  dissenters  need  necessarily  call  forth  statements 
of  the  Anglican  position  were  the  dissenters  careful  not  to 
get  into  their  neighbors'  field  and  issue  an  attack.     As  the 
famous  Unitarian  the  year  preceding  became  responsible  for 
the  attack  in  America,  so  now  a  leading  Roman  Catholic 
provoked  a  reply  in  England.     Preparing  for  the  Euchar- 
istic  Congress  (a  Buffalo  paper  said  with  the  naive  ignorance 
of  the  Bible  and  Christian  history  which  too  commonly  is 
allowed  to  pass,  that  it  "brought  together  eminent  Eucharists 
from  all  parts  of  the  world"),  Archbishop  Bourne  issued 
a  pastoral  letter  to  the  Roman  Catholic  people   in  which 
he  refers  to  English  Church  life  since  the  Reformation  as 
"days  of  desolation,  when  England  officially  abandoned  the 
unity  of  the  Catholic  Church."     The  following  reply  was 
published  by  the  Church  Times: 

"By  Catholic  Church  his  Grace  means  the  Roman  Church, 
a  very  much  narrower  society  than  that  of  the  Universal 
Church,  Eastern  as  well  as  Western.  The  unity  of  that 
larger  body  not  only  was  not  abandoned,  but  is  asserted  by 
us  in  every  one  of  our  public  services.  Not  even  Archbishop 
Bourne  would  seriously  suppose  that,  whatever  many  of  the 
worshippers  in  our  churches  may  understand  the  words  to 
mean,  the  Church  of  England,  where  it  bids  us  affirm  our 
belief  in  One  Holy,  Catholic,  and  Apostolic  Church,  bounds 
its  horizon  with  the  limits  of  its  two  Provinces  of  Canter- 
bury and  York.  Moreover,  we  have  a  clear  statement  by  the 
Church  of  England  that  it  departs  not  even  from  the  Church 
of  Italy  in  any  of  the  essentials  of  Catholic  belief,  but  only 
in  regard  to  those  later  conditions  of  Communion  which 
Rome,  on  its  sole  authority,  has  imposed.  It  is  rather  a 
pity  that  Archbishop  Bourne  should  have  revived  the  mem- 
ory of  the  days  of  persecution.  We  think  it  is  just  as  well 
that  we  should  all  cry  quits  on  that  subject.  The  whole  his- 
tory of  religious  persecution  is  complicated  with  political 


I 


RECENT  ACTION  AND  UTTERANCES  275 

circumstances,  which  have  to  be  taken  into  account.  And 
if  his  Grace  laments  the  state  of  things  which  was  de- 
veloped in  the  sixteenth  century,  he  ought  not  to  forget  that 
it  was  a  development.  There  is  no  effect  without  a  cause, 
and  the  Reformation,  stained  as  it  was  with  evil  doings, 
which  we,  as  much  as  Archbishop  Bourne,  could  deplore  in 
dust  and  ashes,  was  unquestionably  the  outcome  of  that 
decay  of  religion  during  the  Renaissance,  which  the  Church 
itself  did  so  little  to  arrest,  and  in  which  it  was  even  im- 
plicated. 

"The  Catholic  Times  apparently  addresses  itself  to  readers 
who  do  not  think  for  themselves  and  are  not  very  well  up 
in  their  history.  A  leaderette  on  the  recent  dedication  of 
the  new  nave  of  Hexham  Abbey  endeavoured  to  point  out 
the  'vital  difference'  between  St.  Cuthbert  and  the  An- 
glicans, who  believe  they  are  carrying  on  his  tradition.  We 
learn  from  another  part  of  the  leader  that  'the  absence  of 
the  Thirty-nine  Articles'  in  St.  Cuthbert's  time  makes  this 
alleged  Vital  difference.'  Let  us  grant  that  it  is  a  differ- 
ence, though  not  a  'vital'  one.  But  what  then?  Could  St. 
Cuthbert,  if  requested,  have  recited  the  Creed  of  Pope 
Pius  the  Fourth?  What  would  he  have  known  of  the  doc- 
trines of  the  Immaculate  Conception  and  Papal  Infalli- 
bility?— doctrines,  by  the  way,  which  a  Romanist  of  to-day 
can  only  deny  on  pain  of  heresy,  and  yet  'the  sweet  ascetic 
hermit  and  unwived  saint'  had  never  so  much  as  heard  of 
them.  There  is,  we  believe,  a  Romanist  ecclesiastic  who 
calls  himself  Bishop  of  Hexham.  If  it  comes  to  'vital  dif- 
ferences,' the  chasm  between  him  and  St.  Cuthbert  is  in- 
finitely wider  than  that  between  Anglicanism  and  the  Saxon 
Saint.  Anglicanism  has  neither  enlarged  nor  contracted  the 
Catholic  Creed  which  St.  Cuthbert  believed,  and  which  we 
believe." 

Events  calling  forth  utterances  of  similar  import  have 
followed  each  other  in  rapid  succession.  The  next  was  the 
purchase  by  the  Church  of  England  of  the  ancient  property 
at  Glastonbury.  In  October,  1908,  this  "cradle  of  British 
Christianity,  the  spot  hallowed  by  such  inexpressible  asso- 
ciations of  sacred  lore  and  history,"  "the  place  of  sepulture  of 
many  kings,  prelates,  and  saints,  the  home  of  Patrick,  David, 
and  of  Dunstan,"  was  "once  more  in  possession  of  the  Church 
of  England."  It  had  been  taken  by  robbery  under  Henry 
VIII.  in  1539,  and  forced  from  the  service  of  religion  into 
the  use   and  enjoyment  of  private  persons  by  the  king's 


276  THE  HISTORIANS  AND  THE  REFORMATION 

gracious  gift.     Now  again  it  belongs  to  the  English  Church. 

"It  is  hers  bj  honestly  paying  for  it,  and  at  the  same  time  she 

gets  her  own  again." 

"The  Church  of  England  after  the  changes  of  the  six- 
teenth century  retained,  not  only  a  legal  and  constitutional 
continuity  with  the  Ecclesia  Anglicana  of  earlier  ages,  but 
the  same  main  features  of  doctrine,  discipline,  and  wor- 
ship. ...  It  entered  into  no  one's  mind  that  a  new 
Church  or  a  new  religion  was  being  established  in  this  realm. 
The  grievance  of  the  Puritans  was  that  it  was  the  old 
Church  and  the  old  religion  after  all.  This  reading  of  his- 
tory is  now  accepted  hy  all  educated  men,  and  Mr.  Asquith 
himself  once  in  Parliament  avowed  it,  to  the  dismay  of 
many  of  his  friends,  to  be  his  own." 

It  is  not  to  be  wondered  at  that  these  successive  events 
should  have  called  for  notice  at  the  Church  Congress  for  the 
year.  The  Rev.  Darwell  Stone  was  one  of  the  appointed 
speakers,  and  his  paper  was  published  in  October,  1908,  and 
deals  with  the  historical  association  of  vestments  and  cere- 
monial in  the  Church  of  England ;  the  paper  was  read  at  the 
Church  Congress: 

"In  the  first  place,  the  use  of  the  vestments  and  cere- 
monial is  an  outward  mark  of  the  true  history  and  real 
position  of  the  Church  of  England.  The  Church  of  Eng- 
land of  to-day  is  the  living  heir  of  the  Catholic  Church 
in  this  country  of  the  fourth  century  or  the  sixth  or 
the  eleventh  or  the  fifteenth.  It  is  no  new  body  freshly 
formed  in  the  days  of  the  Reformation.  The  aim  of  the 
Anglican  Reformers,  plainly  set  out  in  their  own  words 
in  the  preface  of  the  ordinal,  was  to  continue  the  same 
ministry  of  Bishops,  priests,  and  deacons  which  had  been 
in  the  Church  since  the  days  of  the  Apostles;  and  in 
continuing  the  same  ministry,  to  preserve  the  life  of  the 
same  Church.  Whatever  was  accomplished  or  destroyed 
by  the  storms  or  by  the  constructive  movements  of  the  period 
of  the  Reformation,  there  was  no  break  or  interruption  in 
the  life  of  the  Church  of  England.  The  Church  here  was 
the  same  Church  in  the  year  1662  as  it  had  been  in  the  year 
1509.  Now,  no  vestments,  no  ceremonial,  could  make  this 
continuity  if  it  did  not  already  exist.  But,  supposing  that  it 
does  exist,  an  outward  sign  of  it  may  have  its  value,  as  sup- 
plying what  is  easily  seen  and  known  of  men.  Such  a  sign 
there  is  in  the  use  of  vestments  and  ceremonial  which  bear 
some  general  resemblance  to  those  of  an  earlier  time. 


RECENT  ACTION  AND  UTTERANCES  277 

"It  is  a  momentous  fact  for  the  Church  of  England  that 
its  life  can  be  traced  back  beyond  the  period  of  the  Ref- 
ormation, and  to  the  days  of  the  Apostles  themselves. 

"The  use  of  Eucharistic  vestments  and  ceremonial  is,  in 
the  third  place,  a  vpitness  to  doctrine.  It  is,  of  course,  the 
case  that  the  vestments  were  originally  a  form  of  the  dress 
of  ordinary  life,  and  that  they  v?ere  retained  by  the  Church 
when  no  longer  otherwise  used.  The  saving  or  the  taking 
or  the  placing  of  a  flag  on  many  a  field  of  battle  has  been 
regarded  rightly  enough  as  marking  the  decision  of  great 
issues.  In  such  circumstances  surplice  and  flag  have  come 
to  have  a  meaning  altogether  disproportionate  to  what  they 
originally  were.  Eucharistic  vestments  and  ceremonial, 
whatever  their  history,  have,  as  a  matter  of  fact,  come  to 
mark  a  doctrine.  The  use  of  them  in  the  Church  of  Eng- 
land illustrates  the  continuity  between  the  existing  Church 
and  the  Church  of  past  ages. 

The  next  month  the  Bishop  of  Birmingham  said  in  an 
address  to  his  diocese : 

"At  the  Reformation,  the  special  characteristic  of  the 
Church  of  England  was,  that  while  retaining  the  ancient 
orders  of  the  Catholic  Church  in  unbroken  succession,  it 
determined  to  lay  quite  a  fresh  emphasis  upon  the  teach- 
ing function  of  the  Christian  priesthood.  It  was  held  that 
in  the  later  Middle  Ages,  at  any  rate,  undue  prominence 
had  been  given  to  the  sacriflcial  functions  of  the  priest- 
hood. And  so  in  the  formularies  of  the  sixteenth  and  seven- 
teenth centuries,  in  all  the  formularies  of  the  Prayer  Book, 
this  idea  that  the  Church  is  to  be  a  teaching  society,  the 
ministry  a  teaching  ofiice,  is  brought  into  prominence." 

Coming  to  the  year  1909  we  notice  first  a  political  event. 
The  Bill  to  Disestablish  and  Disendow  the  Church  in  Wales, 
and  to  force  its  separation  from  the  unity  of  Canterbury, 
was  introduced  by  the  Prime  Minister,  Mr.  Asquith.  He 
acknowledges,  in  his  speech  introducing  this  bill,  that  he 
proposes  to  single  out  for  disestablishment  the  four  oldest 
dioceses  of  the  Church,  with  a  continuous  history  stretching 
back  "some  considerable  time  before  the  mission  of  St.  Au- 
gustine" (A.D.  597).  He  generalizes  the  history  of  the 
Church  in  Wales  "from  the  time  of  Henry  11,  (1154)  to  a 
time  which  is  almost  within  the  memory  of  people  now  liv- 
ing." 

American  people  always  favour  disestablishment,  in  the 


278  THE  HISTORIANS  AND  THE  REFORMATION 

interests  of  freedom  and  equality.  If  the  government  had 
endeavoured  to  secure  disestablishment  alone,  it  would  have 
been  more  in  the  interest  of  true  progress.  But  the  one  fea- 
ture of  this  legislation  which  the  government  and  its  religious 
allies  of  various  denominations  have  kept  always  in  the  back- 
ground is  the  fact  that  the  bill  seeks  to  strip  the  Church  of 
her  properties  and  support,  and  as  a  means  to  this,  to  break 
the  Welsh  Church  away  from  the  English  Church.  Of  the 
three  issues  involved,  disestablishment  alone  is  spoken  of  in 
this  country;  the  taking  of  property  and  the  breaking  of 
unity  are  kept  in  the  background.  Only  English  laws  can 
conceive  justice  or  find  precedent  for  robbing  a  living  and  ac- 
tive Church  of  her  own,  or  for  forcing  apart  administrative 
districts  which  wish  to  remain  together.  Such  law  as  this  is 
not  in  accord  with  American  ideas  of  religious  freedom. 

It  is  necessary  to  explain  this  in  order  to  understand  why 
there  have  been  in  1909  so  many  public  utterances  in  behalf 
of  the  Catholic  continuity  of  the  Church  of  England.  Some 
of  the  events  of  the  year — notably  the  Pageant  of  June — 
were  well  on  the  way  before  the  bill  was  introduced.  So  were 
others  of  the  earlier  events  which  we  will  now  consider. 

The  first  event  of  the  year  was  on  January  26th.  It  was 
the  enthronement  or  placing  in  his  official  seat  of  the  new 
Archbishop  of  York,  who  had  been  previously  consecrated 
Bishop  (in  1901).  He  has  been  serving  some  years  as  Bishop, 
assisting  in  a  part  of  "greater"  London,  and  there  is  of 
course  no  consecration  needed  to  pass  to  the  work  of  an 
Archbishop,  which  is  simply  the  work  of  a  Bishop,  after  all 
the  largeness  of  the  title.  He  is  announced  as  the  eighty- 
third  Archbishop,  the  eighty-ninth  Bishop  for  York.  He 
takes  the  oath  on  the  ancient  Anglo-Saxon  copy  of  the  Gos- 
pels in  Latin  used  from  the  time  of  Canute.  He  takes  his 
seat  on  the  old  chair  of  Richard  III.,  used  for  600  years  for 
the  Archbishops  until  Magee  and  Maclagan  got  a  safer  chair ; 
but  this  latest  and  youngest  of  Archbishops  must  have  back 
the  old  chair  again.  From  the  steps  before  the  altar,  Arch- 
bishop Lang,  the  most  worthy  son  of  a  distinguished  Presby- 
terian professor,  speaks  his  first  words  as  Archbishop : 


RECENT  ACTION  AND  UTTERANCES  279 

"My  brothers,  right  reverend  and  reverend  brethren,  and 
dear  people  of  God.  It  is  very  hard  for  a  man  to  speak 
v^hose  whole  heart  craves  for  silence;  yet  I  cannot  but 
thank  you  for  the  encouragement  and  the  help  of  your 
presence  and  your  prayers  to-day,  and  I  can  only  try  for  a 
iew  minutes  to  share  vpith  you  some  of  the  thoughts  which 
press  upon  the  soul  at  such  a  time  as  this.  It  may  be  that 
by  sharing  with  you  these  thoughts  we  may  be  better  able 
to  use  the  time  of  silent  prayer  which  will  follow  when  my 
words  are  done,  that  we  may  then — ^because  we  have  thought 
together — pray  together  with  greater  oneness  and  warmth. 
We  look  first  of  all  backward.  We  look  backward  upon  the 
long  vista  of  the  centuries  during  which  the  mercy  of  God 
has  led  and  guided  this  ancient  Church  of  England.  At  the 
far  end  of  it  we  see  forms  which  we  cannot  recognize  re- 
minding us  of  an  ancient  British  Church.  We  discern  the 
figure  of  Paulinus  laying  in  his  wooden  church  upon  this 
place  the  seed  out  of  which  so  great  a  tree  was  to  grow. 
It  is  to  me  not  a  form  of  speech,  but  a  most  moving  and 
penetrating  thought  that  I  am  set  in  this  place,  the  eighty- 
ninth  Bishop  since  Paulinus.  It  is  a  truth  of  the  spirit, 
if  not  of  the  letter,  that  this  chair  comes  down  to  us  from 
the  days  of  the  Northumbrian  kings.  Certainly  it  has  been 
used  for  at  least  six  hundred  years.  The  copy  of  the  Gospels 
which  was  tendered  to  me  for  the  customary  oath  comes 
down  to  us  from  Anglo-Saxon  days,  itself  a  symbol  of  the 
one  blessed  and  everlasting  Gospel,  committed  through  all 
these  centuries  to  the  Church  of  Jesus  Christ.  We  natural- 
ly think  in  memory  to-day  of  those  who,  during  all  these 
ages,  have  inspired  and  ruled  the  Church  of  this  See  and 
Province. 

"It  is  to  me  at  least  natural  to  remember  with  special 
thankfulness  those  missionaries  who  came  to  this  North  of 
England  from  the  island  of  the  West  still  breathing  in 
its  Western  air  the  fragrance  of  the  saints,  and  giving  to 
us  an  example  and  a  symbol  of  Apostolic  preaching  of  the 
Word.  We  remember  great  prelates  such  as  Walter  de 
Gray,  a  stalwart  servant  of  the  Church  and  State;  or  Rich- 
ard Scrope,  who  asked  to  be  allowed  to  unite  his  own  suffer- 
ings with  the  wounds  of  his  Redeemer;  or  John  Dolben,  who 
is  honoured  as  the  Preaching  Bishop,  who  spoke  the  word 
among  the  villages  of  Yorkshire;  or  John  Sharp,  meditating 
upon  the  word  amid  his  garden,  and  speaking  from  his  heart 
to  his  people ;  or  to  come  to  later  times,  fresh  in  the  memory 
of  many  here  present,  we  remember  William  Thomson, 
strong,  resolute,  contending  as  an  athlete  for  the  faith  be- 
fore the  workpeople  of  Sheffield  or  Hull.     We  think  of  the 


280  THE  HISTORIANS  AND  THE  REFORMATION 

brilliant  orator  taken  from  this  diocese  before  his  powers 
could  be  used.  But  most  of  all,  chiefest  of  all,  we  think 
of  one  still  living — William  Dalrymple  Maclagan.  He  has 
laid  down  his  rule  with  all  that  quiet  and  soldierly  dignity, 
that  spiritual  grace  with  which  he  discharged  it.  I  beg 
of  you  in  the  silence  that  will  follow  to  commend  him  as 
he  passes  to  the  eventide  of  his  life  to  the  love  of  God, 
and  to  pray  that  the  peace  of  God  which  ijasseth  all  under- 
standing may  guide  his  heart  and  mind  through  Jesus 
Christ  our  Lord.  Through  all  these  centuries,  by  the  means 
of  ministries  so  varied,  the  Lord  Jesus  Christ  has  pre- 
served the  witness  of  His  Church.  It  has  mingled  at  every 
stage  with  the  life  of  the  nation,  inspiring  it  sometimes 
with  its  own  message,  sharing  with  it  sometimes  the  cor- 
ruption of  the  time,  and  yet  always  distinct  in  its  origin, 
in  its  mission,  in  its  purpose. 

"We  must  try  to  win  for  the  Lord  Jesus  Christ  this  Eng- 
lish people,  so  dear  to  this  English  Church.  We  must  never 
cease  to  work  or  to  pray  for  the  time  when  those  who  own 
His  name,  but  are  separated  from  our  Communion,  may 
be  gathered  together  again  in  oneness  of  spirit,  and  it  may 
be  of  body.  We  must  never  forget  that  perhaps  the  great- 
est privilege  of  our  ancient  history  may  be  that  we  may  be 
permitted  to  hand  on  this  message  to  the  new  worlds  with 
their  new  destinies  that  are  now  arising  across  the  seas." 

Speaking  to  the  huge  congregation  in  the  nave  from  a 
raised  dais  near  the  Choir  gates,  the  Archbishop  said : 

"Dear  reverend  brethren  and  people  of  God,  within  the 
choir  an  unworthy  servant  of  Jesus  Christ  has  been  set 
upon  a  chair  to  rule  in  this  ancient  diocese  and  province. 
The  very  sound  of  the  words  brings  home  to  him  a  fresh 
sense  of  the  greatness  of  the  responsibility  and  of  his  mani- 
fold needs  of  the  gracious  strength  of  God.  I  beseech  you 
to  offer  prayer  for  him  in  the  moments  of  silence  which 
will  shortly  come.  I  know  that  you  have  here  in  the  nave 
joined  in  the  offering  of  prayer  and  praise,  but  you  can- 
not have  heard  the  words  which  I  spoke  to  those  within  the 
choir.  I  ask  you  to  share  in  the  thoughts  which  must  come 
into  the  mind  of  one  called  to  be  the  eighty-ninth  Bishop 
or  Archbishop  of  York  since  Paulinus.  But  now,  as  I  face 
this  great  multitude  of  people,  I  feel  surely  as  a  general 
called  at  a  critical  time  to  take  command  must  feel  when, 
for  the  first  time,  he  comes  in  sight  of  an  army.  Beyond 
the  great  west  door  we  see  the  field  of  battle.  The  city,  the 
village,  the  centers  of  commerce  and  of  labour,  that  great 
land   of  human   life — personal,   social,    industrial,   national. 


RECENT  ACTIONS  AND  UTTERANCES  281 

imperial — must  be  won  by  the  Church  of  Jesus  Christ  for 
its  Lord  and  Master.  My  word  to  you,  clergy  and  people, 
is  one  which  I  fain  would  believe  God  speaks  to  us  all  on 
this  memorable  day.  Let  us  go  forth  from  beyond  these 
doors  with  fresh  aspirations  and  hopes  and  faith,  and  with 
a  fresh  outpouring  of  the  Spirit  of  the  Lord,  to  take  our 
place  in  that  great  campaign." 

The  next  event  is  in  Denmark.  It  is  Sunday,  March 
21st.  It  is  in  a  Church  consecrated  in  the  year  1081,  re- 
built within  a  century;  rebuilt  again  in  1268  after  a  fire, 
and  this  time  consecrated  by  the  English  Bishop  of  Win- 
chester. In  acknowledgment  of  this  fact,  the  present  Bishop 
of  Winchester  is  invited  to  this  reopening  in  1909.  He  is 
imable  to  attend,  but  sends  the  vice  chancellor  of  Cambridge 
University,  who  is  a  great  student  of  Danish  affairs,  who 
walks  robed  in  the  procession  with  the  Danish  Bishop  in  his 
cope  of  flowered  cloth  of  gold  to  the  altar  lighted  with  eight 
candles.  English  continuity  is  said  to  mean  the  same  thing 
in  Denmark  as  it  does  in  England. 

April  21,  1909,  was  celebrated  in  the  Church  of  Eng- 
land as  the  800th  anniversary  of  the  death  of  St.  Anselm, 
"the  greatest  of  the  Archbishops  of  Canterbury."  His  suc- 
cessor of  to-day  kept  the  day,  joining  in  an  act  of  thanks- 
giving to  God  for  his  life  and  work.  Canon  Mason  delivered 
a  course  of  lectures  on  the  man  Anselm  and  his  times. 

The  next  event  was  the  annual  meeting  of  the  London 
Diocesan  Conference.  The  meeting  was  opened  with  the 
Bishop's  address,  in  the  course  of  which  he  recommended 
the  Pageant  as  a  cure  for  a  great  deal  of  existing  ignorance — 
"astounding  ignorance" — about  the  English  Church,  Speak- 
ing of  the  disendowment  bill  against  the  Welsh  Church,  and 
the  attempt  to  sever  by  legal  act  the  Welsh  Church  from  the 
unity  of  the  English,  the  Bishop  said : 

"And  I  cannot  conclude  better  than  in  the  noble  words 
of  Archbishop  Benson,  which  I  heard  myself  at  the  Rhyl 
Congress : 

"  'But  you,  who  are  our  eldest  selves,  fountain  of  our 
episcopacy,  the  very  designers  of  our  sanctuaries,  the  prime- 
val British  dioceses,  from  whom  our  very  realm  derives  its 
only  title  to  be  called  by  its  proudest  name  of  Great  Britain, 
I   come   from   the   steps   of   the   chair   of  Augustine,   your 


282  THE  HISTORIANS  AND  THE  REFORMATION 

younger  ally,  to  tell  you  that,  by  the  benediction  of  God, 
we  will  not  quietly  see  you  disinherited.' " 

At  the  same  conference  there  was  a  resolution  presented 
by  two  distinguished  laymen  asserting  that  alteration  of  the 
Book  of  Common  Prayer  would  be  unwise ;  they  would  stand 
against  any  attempt  to  modify  the  vestments  especially  used 
for  the  celebrating  priest  at  Holy  Communion.  Mr.  Riley 
said: 

"Why  do  we  attach  such  importance  to  them?  Because 
(1)  They  link  us  on  in  the  most  solemn  act  of  Christian 
worship  with  the  whole  of  historical  Christendom.  (2)  They 
are  a  standing  witness  to  the  claim  of  the  Church  of  Eng- 
land to  be  the  ancient  Church  of  this  land,  with  a  substantial 
continuity  of  doctrine." 

This  is  a  significant  incident.  For  it  is  often  repre- 
sented that  sacred  vestments  are  merely  evidence  of  minis- 
terial fussiness.  It  will  be  seen  from  the  above,  by  those  who 
have  not  seen  it  from  knowledge  and  usage,  that  the  vest- 
ment is  a  matter  of  history  and  of  regular  requirement,  as 
well  as  of  that  reverence  in  the  worship  of  God  which,  is 
highly  valued  by  the  devout  and  thoughtful  laity. 

On  the  6th  of  May  an  incident  of  a  related  kind  took 
place  in  the  Convocation  of  the  Province  of  Canterbury. 
This  is  the  body  that  includes  the  dioceses,  and  is  therefore 
a  higher  body  than  a  diocesan  conference  such  as  that  which 
we  have  just  noticed.  It  happened  that  the  Dean  or  head 
priest  of  one  of  the  Cathedrals  had  asserted  with  character- 
istic English  independence  that  for  reasons  of  personal 
preference  he  felt  satisfied  that  he  might  disobey  the  direc- 
tions of  the  Church  in  regulating  vestments.  This  set  off 
Canon  Knox-Little  on  the  value  of  Catholic  continuity: 

"The  Church  of  England  was  not  worth  a  brass  farthing 
to  him  unless  it  was  the  Church  of  Christ  of  all  ages.  If 
it  was  only  founded  by  that  enigmatical  person,  Henry 
VIII.,  he  had  no  interest  in  it.  To  talk  of  three  hundred 
years  was  nothing  to  him — he  wanted  the  practice  of  twenty 
centuries.  If  he  thought  it  was  the  law  of  the  Church  of 
England  that  he  should  break  continuity  with  the  past, 
wild  horses  would  not  have  led  him  to  take  orders  in  the 
Church  of  England." 

So  the  Guardian  of  May  26th,  in  direct  contradiction 


RECENT  ACTION  AND  UTTERANCES  283 

to  another  published  statement  made  outside  the  Church, 
said:  "The  Church  of  England  did  not  originate  with  the 
Reformation." 

Another  event  in  this  thickening  list  occurred  on  June 
9th,  transferred  for  convenience  from  June  5th.  It  was  the 
1,154th  anniversary  of  the  martyrdom  of  St.  Boniface,  who 
has  the  distinction  of  being  written  up  for  the  modern  Amer- 
ican as  few  saints  have  been.  He  is  the  hero  of  Dr.  Van 
Dyke's  charming  story  The  First  Christmas  Tree.  St.  Bon- 
iface was  born  in  Crediton,  and  the  anniversary  of  the  mar- 
tyrdom coincided  with  the  one  thousandth  anniversary  of  the 
consecration  of  the  first  Bishop  of  Crediton.  The  Arch- 
bishop of  Canterbury  was  present,  and  the  Bishop  of  Exeter 
said  it  was  the  first  Archbishop  who  had  visited  Crediton  in 
a  thousand  years.    In  the  sermon,  the  Bishop  of  Bristol  said : 

"Seeing  that  you  men  and  women  of  this  ancient  diocese 
are  compassed  about  with  so  great  a  cloud  of  witnesses,  con- 
sider what  manner  of  men  and  women  ye  should  be  in  all 
godly  confidence  and  truth."  And  then,  says  a  witness,  we 
are  singing  a  great  Te  Deum,  with  thoughts  of  twelve  hun- 
dred years  ago.  "We  were  worshipping  God  in  the  same  place 
that  gave  birth  to  St.  Boniface,  and  our  faith  was  the  same." 

The  next  event  will  lead  us  to  consider  how  remarkable 
it  is  that  persons  in  no  way  concerned  therewith  are  able  to 
let  themselves  intrude  into  making  unacceptable  names  and 
descriptions  of  the  Anglican  Church.  The  offender  this  time 
is  the  Lord  Mayor  of  Cork.  For  some  reason  he  saw  fit  to 
describe  her  members  as  "ITon-Catholic  Christians,"  in  a 
public  and  partly  official  way.  It  is  sufficient  for  our  pur- 
pose to  record  that  for  such  a  public  and  official  expression 
he  was  "taken  promptly  to  task  by  the  Bishop  of  Cork." 

"The  English  Church  Pageant"  was  timed  as  though  in- 
spired by  the  succession  of  other  events  bearing  on  the  same 
subject;  as  a  matter  of  fact  its  projection  antedates  most  of 
them.  Originally  planned  in  February,  1908,  for  Brighton, 
it  was  summoned  to  London  by  the  Bishop,  who  opened  the 
grounds  at  Fulham  for  the  occasion.  This  was  on  sugges- 
tion of  the  Archbishop  of  Canterbury.  There  is  nothing 
lacking  to  make  the  main  lines  of  the  "Pageant"  an  official 


284  THE  HISTORIANS  AND  THE  REFORMATION 

arrangement,  for  which  the  leaders  of  the  Church  assume 
responsibility.  The  Rev.  Walter  Marshall,  the  projector, 
said  that  its  real  object  was  educational,  and  this  was  at  the 
bottom  of  all  the  work.  It  is  curious  how  little  people  know 
about  Church  history,  and  it  is  their  hope  to  be  able  to  teach 
something  in  this  direction.  This  shortcoming  of  the  Eng- 
lish people  is  largely  on  account  of  the  neglect  of  sufficient 
study  of  the  subject  in  schools.  The  headmaster  of  Eton 
had  recently  said  to  him  that  of  all  his  boys  going  out  into 
the  world  hardly  one  knew  anything  of  the  history  of  the 
Church.  This  was  a  strange  reflection  when  they  remember 
how  closely  the  history  of  the  Church  is  bound  up  with  the 
history  of  the  nation. 

This  was  taken  up  by  the  Bishop  of  London,  who  said 
to  his  diocese: 

"I  believe  immensely  in  teaching  through  the  eye. 

I  do  hope  and  believe  that  the  pageant  will  do  some- 
thing to  remove  the  astounding  ignorance  of  so  many  Church 
people  about  their  own  Church  and  to  make  us  all  prouder 
than  ever  of  the  inheritance  of  our  fathers." 

The  ignorance  of  history  which  the  officials  of  the  Pa- 
geant complained  of  became  a  text  for  the  press.  One  strong 
editorial  said : 

".  .  .  If  Church  history  be  taught  in  the  right  way, 
it  will  aim  less  at  equipping  pupils  with  ready  made  judg- 
ments than  with  the  material  whence  they  may  form  judg- 
ments of  their  own.  However  simple  in  character,  there  is 
no  reason  why  it  should  be  unscientific  in  spirit.  A  new 
spirit,  and  vast  stores  of  fresh  information,  have  influenced 
the  study  of  ecclesiastical  history  within  the  last  twenty 
years  or  so.  Research  has  modified  many  conclusions  that 
were  deemed  incontestable,  has  changed  our  estimate  of 
characters,  has  shown  to  be  baseless  stories  which  for  long 
were  received  without  question.  And  the  case  for  our 
Church  is  strong  enough  to  stand  upon  its  own  merits. 
Lectures  and  books  about  Church  history  of  the  'popular' 
order  are  apt  to  be  extraordinarily  inaccurate  and  behind 
modern  knowledge.  It  is  not  teaching  of  this  type  that 
we  should  wish  to  find  installed  in  our  leading  schools. 
Granted,  however,  that  the  teaching  is  of  the  right  kind, 
that  it  is  scientific,  that  it  is  impartial,  that  it  is  based 
upon  the  best  authorities,  we  can  claim  that  it  is  as  es- 
sential on  educational  grounds  as  it  is  desirable  from  our 


RECENT  ACTION  AND  UTTERANCES  285 

standpoint  of  English  Cliurchmen.  To  say  that  Church 
history  has  been  neglected  in  school  teaching  is  to  state 
but  half  of  the  truth.  It  has  been  wilfully  and  deliberately 
ignored.  The  whole  story  of  the  Middle  Ages  is  set  in  a 
false  perspective,  and  truth  is  tampered  with,  because 
writers  of  schoolbooks  have  deliberately  concealed  the  work- 
ing of  the  Church  as  a  great  factor  in  the  shaping  of  the 
state  and  the  development  of  our  people.  The  man  who  at- 
tempts to  teach  English  history,  while  saying  as  little  as 
possible  of  the  monastic  system,  of  our  varying  relations 
with  the  Papacy,  of  the  struggle  with  Puritanism,  of  the 
work  and  influence  of  such  men  as  Anselm,  Becket,  Parker, 
Laud,  and  Bancroft  (to  pick  a  few  names  at  random)  is 
not  failing  chiefly  because  he  doeg  nothing  for  intelligent 
Churchmanship,  but  because  he  is  falsifying  history,  be- 
cause, while  professing  to  explain  certain  results,  he  con- 
ceals some  of  the  chief  factors  which  brought  those  results 
to  pass. 

"What  will  be  the  immediate  effect  of  the  spectacle 
which  is  to  be  presented  so  suitably  in  the  grounds  of  the 
ancient  Thames-side  manor-house  of  the  Bishops  of  Lon- 
don— for  Fulham  Palace  is  itself  almost  an  epitome  of  Eng- 
lish Church  history?  Will  the  Pageant  unsubstantially 
fade,  and  leave  not  a  wrack  behind  ?  The  Fulham  Pageant  is 
but  the  coloured  frontispiece  to  the  Book  of  the  Church  of 
England  which  it  is  meant  to  illustrate — not  merely  the  book 
of  the  past,  but  that  of  the  present  and  the  days  that  are 
coming.  It  is  to  be  presumed  that  those  who  place  it  be- 
fore our  eyes  are  not  doing  so  in  a  merely  antiquarian 
spirit.  Rather,  they  are  saying:  'This  is  the  living  institu- 
tion which  carries  its  vigour  and  its  witness  forward  in  our- 
selves. This  is  the  old  historic  Catholic  Church  of  England, 
of  which  we  now  are  the  representatives.' 

"The  purpose  of  the  movement  which  we  call  the  Reforma- 
tion was  a  purified  Catholicism.  The  Continental  Calvinists 
were  appealing  from  the  Catholic  Church;  the  Church  of 
England  was  appealing  to  it.  After  the  Elizabethan  anarchy 
she  emerged  the  Church  of  Andrewes  and  Herbert.  After  her 
overthrow  by  the  Puritans  she  recovered  her  apostolic  system 
purged  and  sealed  with  the  blood  and  suffering  of  her  noblest. 
After  her  Babylonish  captivity  of  a  century  and  a  half  from 
1688  she  righted  herself  and  stood  forth  once  more  before 
England  as  God's  ambassador.  But  all  these  conflicts  have  left 
their  scars  and  losses  and  confusions  behind.  There  is 
enough  which  we  could  wish  bettered  to  hold  us  from  brag- 
ging, as  though  the  true  'ideal  of  a  Christian  Church'  had 


286  THE  HISTORIANS  AND  THE  REFORMATION 

been  steadily  and  consistently  pursued  by  our  fathers  for 
the  last  four  hundred  years  and  by  ourselves.  But  that  is 
not  the  present  question^  The  question  is  whether  what  we 
practically  desire  the  Church  of  England  to  be,  and  are  en- 
deavouring to  make  her,  is  in  the  main  what  St.  Aidan  and 
King  Alfred  and  St.  Anselm  and  King  Henry  VI.  and  King 
Charles  I.  and  the  Seven  Bishops  and  Keble  and  Pusey  tried 
to  keep  and  make  her." 

Without  taking  time  to  record  the  impressive  utterances 
brought  forth  by  the  events  that  follow  in  the  same  year,  I 
will  simply  place  here  the  fact  that  the  English  Church  be- 
lief in  Continuity  and  Catholicity  has  been  restated  by  the 
chief  official  speakers  on  June  17th  at  the  600th  anniversary 
of  St.  Botolph's  Church  and  Town;  on  June  22d,  at  the 
1,000th  anniversary  of  the  Diocese  of  Wells;  on  the  same 
day  when  Glastonbury  Abbey  was  formally  "restored  to  the 
Church  of  England" ;  on  June  29th,  at  the  800th  anniversary 
of  Southwell  Minster  Church;  on  June  14th  and  15th,  at 
the  50th  anniversary  of  the  English  Church  Union ;  in  Sep- 
tember, at  the  Carlisle  Diocesan  Conference,  and  at  the 
Bishop  of  Worcester's  Diocesan  Visitation;  on  October  19th, 
at  the  rededication  of  Selby  Abbey,  by  the  Archbishop  of 
York;  in  the  same  month  by  several  speakers  at  the  annual 
Church  Congress ;  on  October  29th,  by  the  Bishop  of  London, 
at  the  opening  of  Bishops'  College,  Cheshunt;  on  JSTovember 
11th,  by  the  Archbishop  of  York  in  an  address  at  York;  by 
the  Bishop  of  Exeter  at  the  650th  anniversary  of  a  church 
in  Powderham,  on  !N^ovember  28th. 

Impossible  as  pageants  and  millennial  anniversaries  may 
be  in  America,  there  is  one  inconspicuous,  almost  unnoticed, 
event  in  this  country  which  shows  that  the  American  de- 
scendants of  the  English  Church  are  of  one  mind  in  accept- 
ing the  practical  consequences  of  Catholic  continuity.  There 
is  no  exception  amongst  "Low"  or  "Broad"  Church.  'None 
of  these  ever  asks  an  outside  minister  to  celebrate  the 
Eucharist  at  the  Church  altar.  None  of  them  appears 
without  the  surplice,  which,  although  never  at  all  demanded 
by  rule,  is  accepted  by  all  as  a  tacit  expression  of  ordination 
to  the  reverent  service  of  God.  None  of  them,  whatever  his 
study  theories,  ever  fails  to  seek  ordination  for  candidates 


RECENT  ACTION  AND  UTTERANCES  287 

under  his  charge,  and  none  of  them  ever  substitutes  prayers, 
however  solemn,  for  the  actual  laying  on  of  hands  to  confer 
orders.  No  group  of  them  ever  raised  a  man  to  the  office 
of  a  Bishop  by  the  laying  on  of  hands  of  a  lower  order. 
Thus  Catholic  Continuity  stands  to-day  accepted  with 
unanimity  in  the  American  daughter  of  the  English  Church. 
One  overt  act  of  repudiation  of  these  rules  and  conven- 
tions would  at  once  bring  the  question  of  continuity  to 
the  test  of  decision.  Why  is  it  that  no  such  act  has  ever 
occurred  ?  Because  the  entire  Anglican  Church  virtually 
accepts  tactual  succession  from  the  Apostles,  and  Catholic 
continuity.  The  strongest  of  all  evidences  from  within  that 
the  Anglican  Churches  accept  Catholic  continuity  is  the  un- 
questioned obedience  of  all  to  the  Anglican  method  of  per- 
petuating the  Catholic  priesthood. 


CHAPTEE  XX. 


CONCLUSION. 


To  the  Science  of  History  belongs  the  final  determination 
of  every  question  of  fact  where  evidence  exists  upon  which 
reason  can  operate.  History  is  an  inclusive  science  and  can 
take  events  of  the  past  almost  without  limit  where  there  is 
evidence  to  be  sifted  and  weighed,  and  movements  to  be 
shown  as  related.  History  determines  both  the  value  of  the 
interest  of  any  fact  to  the  minds  of  men  of  today,  and  its 
effect,  its  bearing  upon  present  life  and  conditions;  and  in 
accordance  with  her  finding  in  these  tests,  history  decides 
whether  it  may  be  admitted  to  the  record. 

Historians  with  singular  unanimity  have  decided  upon 
the  interest  of  the  English  Reformation  to  the  American 
people,  have  decided  afiirmatively  on  the  question  of  its  value 
to  impart  a  better  understanding  of  existing  conditions,  and 
have  decided  that  its  main  lines  and  movements  must  be  ad- 
mitted to  the  record. 

There  is  no  such  unanimity  when  we  come  to  historians' 
estimate  as  to  what  the  English  Reformation  accomplished  or 
achieved.  There  is  no  scientific  determination  in  a  matter 
too  recent  to  exhibit  its  final  results.  Whether  continuity 
was  retained,  whether  continuity  is  of  essential  value,  whether 
it  is  merely  useful,  or  a  real  hindrance :  these  questions  have 
never  yet  been  closed  by  scientific  demonstration.  There  are 
certain  facts  which  history  may  and  must  contribute,  but 
the  conclusion  up  to  the  present  time  remains  a  perplexity 
to  the  divided  historians,  and  a  question  of  spiritual  and  re- 
ligious division  and  difference. 


CONCLUSION  289 

We  may  easily  reach  an  explanation  why  the  historians 
have  differed  in  these  matters  which  history  refuses  to  de- 
termine. 

The  dawn  of  the  modern  science  of  history  was  at  a  mo- 
ment of  intense  Protestant  prejudice  and  at  a  reigning  mo- 
ment of  religious  indifference.  Currency,  not  unchallenged 
but  yet  extensive,  was  given  to  views  unfavorable  to  the  Eng- 
lish Church  and  her  own  idea  of  her  continuity — unfriendly 
to  her  documentary  development  and  conservation,  even  un- 
willing to  attend  to  her  most  formal  public  utterances.  This 
is  an  attitude  unworthy  of  historians,  but  we  have  shown  that 
it  exists,  more  particularly  in  this  country.  The  ultimate 
fate  of  historians  of  this  type  must  be  their  repudiation  by 
the  more  consistent  disciples  of  history  as  a  science.  In 
some  notable  cases,  such  repudiation  has  been  most  success- 
fully accomplished,  though  the  verdict  and  sentence  have  not 
yet  reached  the  popular  ear. 

Historical  literature  of  prejudice  and  unfriendliness  was 
followed  by  a  literature  of  reassertion,  a  positive  and  con- 
structive effort  to  reestablish  the  Church  of  England  in  the 
minds  of  the  people  at  her  o^vn  valuation.  This  literature 
worked  both  by  protest  against  prejudice  and  by  force  of  con- 
viction in  favor  of  the  continuity.  This  literature  was  in 
harmony  with  the  first  literature  of  the  English  Reforma- 
tion, although  it  has  been  characterized  by  some  short  sighted 
writers  as  "reactionary."  It  came  forth  in  a  great  and  steady 
stream. 

ISTo  balance  has  been  struck  between  the  extremes  and 
varieties  of  view,  to  effect  the  closing  of  the  main  question. 
The  science  of  history  still  leaves  the  matters  of  continuity, 
orders,  priesthood,  catholicity,  unsettled,  and  with  good  au- 
thorities on  both  sides.  The  law  has  for  a  long  time  shown 
a  strong  tendency  to  close  the  question  in  favor  of  the  docu- 
ments of  the  English  Church.  The  Puritan  majority  in 
America  has  taken  up  the  side  which  has  best  served  its  pur- 
pose, and  this  has  been  diligently  pushed  by  Roman  Catholic 
ecclesiastics.  The  religious  element  in  the  question  has  been 
known  to  carry  men  as  far  as  the  misreading  of  history. 
There  are  occasional  indications  that  unfairness  brings  re- 


290  THE  HISTORIANS  AND  THE  REFORMATION 

venge  in  its  train  by  the  occasional  loss  of  one  who  was  in- 
tended to  be  a  partisan  disciple. 

Still,  with  these  transgressors  of  the  laws  of  history  al- 
lowed for,  the  matter  of  continuity  in  the  English  Church 
has  become,  or  rather  it  is  now  seen  to  be  what  from  the  be- 
ginning it  really  was,  a  religious  question  in  which  the  only 
attitude  the  state  can  take  is  one  allowing  freedom  of  con- 
viction and  a  variety  of  views  among  citizens.  The  vast  out- 
put of  literature  on  the  subject,  both  in  England  and  in  this 
country,  proves  that  it  is  not  a  matter  of  indifference.  The 
text  book  and  the  teacher  should  be  impartial  in  their  ex- 
pressions, either  stating  both  sides  fairly,  or  simply  certi- 
fying the  class  that  there  are  two  sides,  each  of  which 
has  reasonable  arguments  and  a  numerous  and  intelligent 
following. 

Such  a  simple  expectation  of  simple  justice  is  inevitable, 
right,  and  not  only  possible  but  easy  of  realization  in  a  state 
like  ours,  where  people  are  trained  to  respect  the  convictions 
and  feelings  of  others. 

When  prejudice  is  seen  to  have  existed  and  to  have  been 
spread;  when  it  is  determinedly  put  aside;  when  room  is 
made  for  the  first  time  for  the  first  favorable  view  of  a  side 
which  has  been  made  locally  unpopular;  when  an  attempt 
has  been  made  to  secure  knowledge  as  well  as  to  do  justice; 
then,  and  not  until  then,  will  many  minds  which  have  been 
unduly  alienated  from  their  Mother  Church,  turn  with  hope 
and  love  to  the  Catholic  Church  of  the  English-speaking 
peoples. 


INDEX. 


Aalborg,  Nielsen,  Bishop  of,  109. 
Abbot,  Makers  of  History,  119. 
Abbott,  Dr.  Lyman,  123. 
Abbott-Smith,     Church    in    England, 

234. 
Abolishing  the  Mass,  see  Mass. 
Abolition  of  the  Roman  Jurisdiction, 

Creighton,   216. 
Abraham,  Position  of  the  Eucharist 

in  Sunday  Worship,  67,   233,   234. 
Abstract    Articles   Magna   Chai'ta    in 

school  texts,  142. 
Accumulation      of      Faith,      Phillips 

Brooks,  6. 
Act  abolishing  diversity  of  opinions, 

122. 
Act  of  Supremacy,  147,  158,  179, 
Acton,  7,   19,  36,  41,  50,  80,   84,   86, 

87,   90,   91,   94,   95,   100,   103,   104, 

105,   107,   109,   188,  215,   216,  238, 

250. 
Adams    and    Stephens,    Select   Docu- 

Adams,   Prof.   G.   B.,   50,   110,   138. 

Adelphi  College,  Brooklyn,  173. 

Adeney,  Greek  and  Eastern  Churches, 
266. 

Advanced  History  of  Eng.,  Ransome, 
191. 

Age   of   Eliz.,   Creighton,    203. 

A.  L.  A.  Catalog.,   115,  218. 

Alaska,  Russian  Bishop  in,  266. 

Alban,  138. 

Albano  ;   Benedict,  Bishop  of,  87. 

Albany,   N.   Y.,   177. 

Alexander,   VI.,   Pope,   87. 

Allegheny,  Pa.,  180. 

Allen,  Protestation  of  1788,  110,  262. 

Alma  College,   Mich.,   182,   183. 

Alterations  of  religious  belief,   11. 

Ambassador  of  Christ,  by  Card.  Gib- 
bons,   89. 

American  Church  Hist.,  Coleman,  116. 

American    Historical    Association,    8. 

American  History,  Montgomery,   167. 

American  History,  linked  to  Engl., 
7-9,  251,  252,  288. 

American  Liberties,  4. 


American    Library    Association,    115, 

218. 
American  Nation,  The,  Ed.  Prof.   A. 

B.  Hart,  154. 
American   Normal   Readers,    Harvey, 

184. 
Analysis  of  Engl.  Ch.  Hist.,  Pinnock 

and  Southard,  233. 
Ancient  and  Modern  Theol.  Lib.,  144, 

145. 
Ancient   Ch.,   Lessons   from  the,  5-7. 
Ancient  History,  West.,  180. 
Anderson,  John  J.,  138. 
Andrewes,   Bishop,  61. 
Andrews,  Charles  M.,  139. 
Anglican  Ch.,  the  name,  30,  142-144, 

147. 
Anglicanism,  143. 
Anglican  Reformation,  Clark,  Ed.  by 

Dr.   Fulton,   133. 
Anglo-Saxon  Chronicle,  147. 
Anjou,       Swedish       Historian       and 

Bishop,  267. 
Annales  of  Eng.,  Godwin,  69. 
Anne   Boleyn,   name  use  for  Contro- 
versy, 104. 
Anniversaries:   (1300th)   Landing  St. 

Aug.,    269;    (1300th)    1st    Bishop, 

Roches.,    269 ;    (300th)    settlement 

Jamestown,  271  ;  in  Denmark,  281  ; 

(800th)    St.  Anselm,  281;  (1154th) 

St.      Boniface,      Martyrdom,     283. 

Others,  286. 
Annotated   B.    of   C.    Prayer,    Blunt, 

213. 
Anselm,  S.,  45,  52,  144,  159,  281. 
Antioch   College,   Ohio,   141. 
Apology  for  the  C.  of  Eng.,  Jewel,  69. 
Archb.  Cranmer,  Pollard,  200. 
Archb.  Parker,  Kennedy,  205. 
Archbishops    of    Canterbury,    35,    45, 

46,     52,     61,     210 ;     see     Cranmer, 

Laud. 
Archbishop  of  York,  278. 
Armada,   the   Spanish,   34,   187. 
Armour  Institute,  142. 
Arnold,  Matthew,  49. 
Articles  of  Religion,   55. 
Asquith,  Prime  Minister,  242,  277. 


292 


THE  HISTORIANS  AND  THE  REFORIMATION 


Athenwum,  The,  25. 
Atheism,  Aiding  in  Russia,  103. 
Augsburg   Confession,   77. 
Augusta,    Georgia,   156. 
Augustana  College,  Illinois,  183. 
Augustine,    first    Archb.    of    Canter., 

45,  52,   177,  264, 
Aunt    Charlotte's    Stories    of    Engl., 

C.  M.  Yonge,  184. 
Austin,  Texas,  180. 
Authority,    Ideas   of,    164,    180,    181, 

261,  262. 
Authority  in  the  Ch.  of  Eng.,  Gordon 

Grosse,  260. 


Bagehot,  Walter,  27. 

Baker  University,  142,  173,  183. 

Baltimore,  Lord,  97. 

Baltimore,  Maryland,  142,  162,  165, 
170,  177. 

Barnes,   Oeneral  History,  140. 

Bartholomew  St.,  Massacre  of,  94, 
97,  105. 

Bates  College,  Maine,  182. 

Battle  Abbey,  Charter,  156. 

Bayeaux  Tapestry,  171. 

Baylor   Univ.,   Texas,   173. 

Bayne,  Peter,  Essays  in  Biography 
and  Criticism,  23. 

Beacon  Lights  of  History,  Lord,  118. 

Beard,  Hibbert  Lect.  on  the  Ref., 
133,  196. 

Beard,  Prof,  of  Columbia  U.,  50,  122. 

Beckett,  W.   H.,   198. 

Bede,  146. 

Beeching's  Francis  Atterhury,  27. 

Beginnings  of  the  Temporal  Sover- 
eignty of  the  Popes,  Duchesne, 
86,  87. 

Bellevue  College,  Nebraska,  141. 

Beloit  College,   Wisconsin,   172. 

Benedict,   Bishop  of  Albano,   87. 

Benedict  College,  165,  169. 

Benediction  of  the  Blessed  Sacra- 
ment, 103. 

Benson,  Archbishop,  281. 

Bevan,  Protraits  of  the  Archbishops 
of  Canterbury,   233. 

Bible,  13,  31,  32,  33. 

Bigg,  Prof.,  Wayside  Sketches,  95. 

Bill  of  Rights,  in  Montgomery's  Eng. 
Hist.,   180. 

Bilson,  Bishop,  79. 

Binghamton,   N.   Y.,   142. 

Birkbeck,  on  the  Eastern  Church,  267. 

Birmingham,  Alabama,   156. 

Birmingham,  Bishop  of  (Gore),  229, 
277. 

Birrell,  Augustine,  243. 

Bishop,  Edmund,   105. 

Bishops,  Methods  of  Selecting,  145, 
147. 

Bishopthorpe    School,    S.    Bethlehem, 

Pa.,  173. 
Blackburn  University,  172. 


Blackstone,  99. 

Blackicoods    Magazine,    25,    26. 

Blount  (or  Blunt)   Elizabeth,  91. 

Blunt,   83,   211. 

Body  of  Christ,  The,  Gore,  229. 

Boleyn,  Anne,   104. 

Boniface,   Saint,   283. 

Bonn  Conference,  107. 

Book  of  the  Ch.,  Southey's,  42. 

Boston   Advertiser,   117. 

Boston,    Mass.,    138,    140,    156,    162, 

168,   169,    172,    183. 
Bossuet,  French  Bishop,  71, 
Boswell's  Life  of  Johnson,  Hill's  Ed., 

22. 
Bothwell,  Divorced  to  Marry, 
Bourn,  Priest  of,  66. 
Bourne,  Prof.   H.   E.,   140,   141. 
Bourne,  R.    C,   Archbishop,   274. 
Bowdoln    College,    Maine,    138,    139, 

183. 
Breen,  Fr.,  110. 
Brewer,   The  Reign  of  Henry   VIII., 

86,  91,   104. 
Bribery  of  Cardinal  Wolsey,  104. 
Bridgeport,  Ct.,  142. 
Brief  Hist,  of  Ancient,  Medieval  and 

Modern  Peoples,   Barnes,    140. 
Brief   Hist,   of   the  Nations,   Fisher, 

131. 
Briggs,  Church,  Unity,  249  ;  Ed.,  266 
Brigham    Young   College,    Utah,    162. 
Bright,  J.  Franck,   54,  62,   187. 
Bright,     Prof.     William,     Waymarks, 

108. 
British  Nation,   Wrong,   181. 
Brockton,    Massachusetts,    139,    142, 

165,  170. 
Brooklyn   Polytechnic   Institute,   183. 
Brooklyn,    N.    Y.,    162,    165. 
Brooks,  Bishop  Phillips,  6. 
Brown,    P.    Hume,   History   of   Scot- 
land,  247. 
Browne,   The  39  Articles,  128. 
Browne,  Bishop  of  Bristol,  230. 
Browne,  Sir  Thomas,  Religio  Medici, 

65. 
Browning,  Mrs.,  The  Forced  Recruit, 

Lecky's  ref.  to,  92. 
Brunswick,    Georgia,    Greek    Ch.    at, 

267. 
Bryce,   Ambassador,   48,   49,   54,   237. 
Buchtel  College,  Ohio,  173. 
Buckingham,     Duke    of,     Murder    by 

Henry  VIII.,  91. 
Buffalo,  N.  Y.,  156,  162,  165,  169. 
Bull,   Bishop,   70,   79. 
Burgon,  Dean,  Lives  of  Twelve  Good 

Men,  21. 
Burke,    19. 

Burlington,  Vt.,  162,  165,  169. 
Burn,  Ecclesiastical  Law,  255. 
Burn,  Handbooks  of  Eng.   Ch.  Hist., 

233. 
Burnet,  Bishop,  on  The  Reformation, 

16,   69,   82. 


INDEX 


293 


Butler,  A.   A.,   How   Shall   We   Wor- 
ship Godf  67. 
Butler  Univ.,  Indianapolis,  172,  182. 


Calderwood,  History  of  the  Kirk  of 

Scotland,  246. 
Caldwell      (and     Persinger)      Source 

Hist,  of  the  U.  S.,  184. 
Callixtus  II.,  Pope,  161. 
Calvin's  advice,  66,  195. 
Calvinism,  Froude,  Essay  on,  31. 
Cambridge    (Eng.),  Historical  Series, 

247. 
Cambridge  Modern  Hist.,  110,  191. 
Cambridge   (Mass.),  165. 
Camden,   N.  J.,   139,   170. 
Cameos    from    English   Hist.,    C.    M. 

Yonge,  52. 
Campbell,  Rev.  R.  J.,  264. 
Campeggio,    Cardinal,    90,    97,    103, 

113,  117. 
Canadian    Church,    The,    232. 
Candle    of    the    Lord,    sermons    by 

Phillips  Brooks,  6. 
Canterbury,  Archbishops  of ;  Benson, 

281.     Davidson,     235.     See     Cran- 

mer,  Laud,  etc. 
Canterbury  Cathedral,  269,  281. 
Carlyle,  Thomas,   19,  21,  27,  36,  37, 

42. 
Carpenter,    Boyd,    Bishop    of    Ripon, 

116. 
Carroll   College,   Wisconsin,   173. 
Carter,   Canon  T.   T.,   67,  79,   Ed.   of 

Undercurrents    of    Church   Life    in 

the  18th  Century,  72. 
Carthage,  Council  of,  398  ;  supposed 

degree  of,  153. 
Catalogue,  Bibliographical,  A.  L.  A., 

115,  218. 
Catalogue    of    the    Bishops    of    Eng- 
land, Godwin,  69. 
Catechism,  Ken  on  the,  69,  207. 
Catena  Patrum,  68,  72. 
Cathedrals,   Handbook   to,   Mrs.    Van 

Renssalaer,  119. 
Catholic   and   Apostolic    Church,   Sir 

R.  Palmer,  258. 
Catholic  Encyclopedia,  90,  107. 
Catholic  Principles,  Westcott,  74. 
Catholicism,  131. 
Cedarville  College,  Ohio,  165. 
Celibacy,  51,  85. 
Central  College,  Missouri,  141. 
Central    Univ.,    Kentucky,    141. 
Century   Book   of   Facts,    126. 
Century  Cyclopedia  of  Names,  126. 
Century  Dictionary,  123. 
Ceremonial     of     the     English     Ch., 

Staley,  233. 
Chambers,  Rev.  T.   W.,  128. 
Channing    (and   Higginson)    123. 
Chapuys,  Ambassador,  30. 
Charles  I.,  14,  199. 
Charles  V.,  30,  59. 


Charleston  College,  South  Carolina, 
139. 

Charlotte  Mary  Yonge,  by  Mrs.  Ro- 
manes, 52. 

Chautauqua  Series,  120. 

Chelsea,  Mass.,  139,  156,  169,  176. 

Chester,   Bishop  of,   156. 

Chevasse,  Bishop  of  Liverpool, 
charge   of,   270. 

Cheyenne,   Wyoming,   142,   156. 

Cheyney,    Prof.,    132,    141-156. 

Chicago,    142,    156. 

Chicago  Univ.,  172. 

Child's  History  of  Eng.,  Dickens,  43. 

"Christ,  have  Mercy,"  Green's  test, 
53. 

Christian  Worship,  Duchesne,  85. 

Ch.  and  State  in  Eng.,  Abraham,  234. 

Church  and  the  Ministry,  Gore,  229. 

Ch.  and  the  Nation,  Creighton,  205. 

Church  Congress,  1908,  266;  1909, 
286;  Rhyl,  281. 

Church,  Dean,  74. 

Church  Eclectic,  232. 

Ch.   Historical   Society,   227. 

Church  History,  Kurtz,  112,  145, 

Ch.  Hist,  of  Scotland,  246. 

Ch.   History,   6. 

Ch.  in  Eng.,  Abbott,    Smith,   234. 

Ch.  in  Eng.  from  William  III.  to 
Victoria,  Hore,   213. 

Church  Law,  Whitehead,   256. 

Church  of  Eng.,  Rev.  R.  E.  Roberts, 
233. 

Church  of  Scotland,  Past  and  Pres- 
ent, Story,  248. 

Church  Principles,  Gladstone,  238. 

Church  Quarterly  Review,  143,  181, 
273. 

Church  Standard,  The,  263. 

Church,  The,  Its  Ministry  and  Au- 
thority, Darwell  Stone,  233. 

Church  Times,  London,  22,  37,  221, 
222,  232,  264,  266,  274,  284. 

Church  Unity,  Briggs,   181 

Church  Universal   Series,   235. 

Churches,    Russian,   attendance,    103. 

Churches  Separated  from  Rome, 
Duchesne,  85. 

Cincinnati,   Ohio,   160. 

Cincinnati,  Univ.  of,  142. 

Civil  Equality,  principle  of,  287. 

Civilization  During  the  Middle  Ages, 
Adams,  50,  110,  138. 

Clark,   Prof.  William,   131. 

Clarke's  Thomas  Ken,   71 

Clement  VII.,  Pope,  immoral  sugges- 
tion of,  113. 

Clement  VII.,  89,  103. 

Clergy,  English,  in  literature,  science, 
and  history,  235. 

"Clergyman,"  Word  with  connota- 
tions Inclusive  or  exclusive  of 
"priest,"  55,  119,  141,  147,  154. 

Cleveland,  Ohio,   138,   165. 

Coe  College,  Iowa,  172. 

Colby,  Prof.,  128. 


294 


THE  HISTORIANS  AND  THE  REFORMATION 


Cole,   Mother   of  All   Churches,   266. 
Coleman,  Bishop  of  Delaware,  116. 
Collections   and  Recollections,   G.   E. 

Russell,  108,  109. 
Colleges,    Number    and    influence    in 

America,   136. 
College    of    the    City    of    New    York, 

139,  162,  169,  170,  172. 
College  Text  Books,  Distribution,  136. 
Collins,    Prof.,    Bishop    of    Gibraltar, 

22,  37,  84,  100,  110,  152,  192,  227. 
Colorado,  Movement  for  impartial  in- 
struction, 9,  10. 
Colorado  College,  142,  165. 
Colorado  Springs,  165. 
Columbia  Univ.,   141. 
Columbus,  Georgia,   156,  170. 
Columbus,  Ohio,  170,  177. 
Coman  and  Kendall,   156. 
Coming  Catholicism,   131. 
Commentaries,   Blackstone,    99. 
Compendium  of  Oh.  Hist.,  Zenos,  113. 
Concise      Dictionary      of      Religious 

Knowledge,  Jackson,  128. 
Confirmation,  Field,  233. 
Confirmation  of  the  Charters,  166. 
Congregational,  131. 
Connecticut,   10,   22. 
Constantino,    Emperor,    calls    Nicene 

Council,  108. 
Constitutional     Documents     of     the 

Puritan  Revolution,  Gardiner,  199. 
Constitutional  Hist,  of  Eng.,  Hallam, 

14,   39,   62. 
Constitutional  Hist,  of  Eng.,  Stubbs, 

5. 
Constitutional    Hist,    of    the    Ch.    of 

Eng.,  Makower,  111. 
Continuity    asserted,    13,    45,    46,   51, 

52,   56,   57,   59,   60,   66,   68,  70,  71, 

74,    76,    123,    128,    133,    134,    135, 

196,    197,    198,    244,   253-260,   264- 

287. 
Continuity  of  Creed ;  see  Creed. 
Continuity    of    Order,    13,    44,    112, 

153,  189,  243,  244,  252,  287. 
Continuity     of     Possessions     at     the 

Reformation,  Browne,   230. 
Continuity  of  the  Eng.  Ch.,  Oldroyd, 

230,  260. 
Continuity  of  the  Holy  Cath.  Ch.  in 

Eng.,  Browne,  230. 
Controversy,    religious,    not    for    the 

classroom,  3,  4. 
Convocation  of  Canterbury,  282. 
Coop,   Rev.  J.   O.,  208. 
Copenhagen,  Univ.  of,  Nielson,  Prof. 

of  Ecc.  Hist.,  109. 
Cork,  Lord  Mayor  vs.  Bishop  of,  283. 
Cornelius,  Bishop,  Swedish  Historian, 

267. 
Cornell  Coll.,  Iowa.,  139. 
Cornell   Univ.,    New   York,   139,   141, 

182. 
Cornhill  Magazine,  26,  36,  153. 
Cotner  Univ.,  Nebraska,  183. 
Council  of  Trent,  by  Froude,  30,  35. 


Councils  of  the  Ch.,  127. 

Coupe,    Rev.   C,    S.   J.,    67. 

Covington,  Ky.,  165. 

Cranmer,    Abp.,    22,    33,    37,    45,    46, 

52,    54,    55,    73,    75,    82,    103,    118, 

131,    175. 
Cranmer,  Thomas,  and  the  Eng.  Ref., 

Pollard,  200. 
Creed  :  whether  it  was  altered  : 

Affirmative,    11,    18,    34,    55,    80, 
114,    118,    122,    141,    150,    161, 
168,   169,   170,   171,   187. 
Negative,  31,  47,  51,  52,  60,  62, 
67,    68,    69,    70,    76,    106,    113, 
118,   121,    130,   140,   233,   234, 
238. 
Creeds,  The  Three,  Gibson,  234. 
Creighton,   Mandell,   87,   202   to   205, 

216. 
Cromwell,  Thomas,  32. 
Crosse,     Gordon,    Authority    in    the 

Ch.  of  Eng.,  260. 
Croydon    Parish    Church,    950    years 

old,  275. 
Crucifix,  65. 
Cunningham,    History    of    Scotland, 

246. 
Cur  Deus  Homo,  St.  Anselm,  144. 
Cuthbert,   Saint,  278. 
Cyclopcedia    of    Biblical,    Theol,    and 

Eccles.  Literature,  McClintock  and 

Strong,  121. 
Cyclopedia  of  Classified  Dates,  Little, 

122. 
Cyclopedia    of   Religious   Knowledge, 

123. 


Dakota,  Wesleyan  Univ.,  139,  170. 

Dallas,  Texas,  165. 

Dartmouth   College,   N.   H.,   172,   183. 

D'Aubigng,  6,  90,  100. 

Davenport,    Iowa,    162. 

Davey-Biggs,  Russia  and  Reunion, 
102,  266. 

Davidson  College,  172. 

Davidson,  Archb.  of  Canterbury,  102. 

Davis,  H.  W.  C,  Ed.,  203. 

Dayton,  Ohio,  156. 

Dean  of  Canterbury,  Wace,  282. 

Deane,  The  Reformation,  233. 

Dearmer,  Everyman's  History  of  the 
Eng.  Ch.,  184,  233. 

Death  sentence,  for  forging  bank 
notes,   97. 

Declarations  and  Letters  on  the  Va- 
tican Decrees,  Von  Dollinger,  106. 
107. 

Declaration  of  Independence,  mistak- 
ing its  date,  2. 

Deer's  Cry,  St.   Patrick,   173. 

Denmark  and  Bishops  of  Winchester 
in  1268  and  1909,  281. 

Denver,  Colorado,  156. 

Descriptive  Lantern  Lectures,  Lane, 
233. 


INDEX 


295 


Des  Moines,    Iowa,   165. 

Detroit,   Mlcli.,   162. 

Dewey,  Melvll,  115. 

Dickens,  Charles,   43. 

Dickinson  College,  Pennsylvania,  141. 

Dictatus,  261. 

Dictionary  of  Eng.  Hist.,  208. 

DisestaMishment  and  Disendowment : 
What  Are  They?  By  Prof.  Free- 
man,  46,   47. 

Disestablishment  of  the  Eng.  Ch., 
the  issue,  277,  278,  281. 

Distribution  of  Various  College  Text 
Books,   136-138,  and  fol. 

Divorce  of  Catharine  of  Aragon, 
Froude,  30. 

"Divorce"  of  Henry  VIII.,  the  issue, 
99. 

Divorce,  with  papal  sanction,  87. 

Dlx,  Manual  of  Instruction,  135. 

Dixon,  83,  122,  123,  211. 

Doctrine,   Method  of  Settling,  164. 

Doctrine  of  the  Immaculate  Concep- 
tion B.  V.  M.,  145. 

Documents  Illustrative  of  English 
Church  History,  Gee  and  Hardy, 
147. 

Dogmatic   Theology,   Hall,   134. 

Dollinger,  50,  74,  108. 

Donne,  Dr.  John,  69. 

Dowling,  The  Patriarchate  of  Jeru- 
salem, 266. 

Dr.  Pusey,  G.  W.  B.  Russell,  68. 

Drummond,  James  Martineau,  197. 

Dubuque,  Iowa,  142. 

Duchesne,  84-88,  90,  107,  206. 

Duluth,  Minn.,  162,  165,  181. 

Dutch  and  Quaker  Colonies  in 
America,  Fiske,  22. 


E 


Earlham   College,    142. 

Eastern  Church,  31,  45,  71,  103,  105, 
116,  151,  152,  167,  200,  208,  222, 
265,  267. 

Ecclesia  Anglicana,  142,  168. 

Ecclesiastical  Hist,  of  Scotland, 
Grub,  246. 

Ecclesiastical  Hist,  of  the  British 
Nation,  Bede,  146. 

Ecclesiastical   Law,   Burn,    255,    258. 

Ecclesiastical  Law  of  the  Ch.  of  Eng., 
Phillimore,  259,  260. 

Edinburgh  Review,  26,  53. 

Edmond  State  Normal  School  of 
Oklahoma,  173. 

Edward  VI.,  12,  37,  167. 

Edward  VI.  and  the  B.  of  C.  P., 
Gasquet,   81,   82. 

Eighteen  Centuries  of  the  Orthodox 
Greek  Ch.,  Hore,  266. 

Elementary  Ch.  Hist,  of  Great  Bri- 
tain, W.  H.  Hutton,  Oxfd,  Ch. 
Text  Bk.  series,  227. 

Elements  of  Engl.  Const.  Hist.,  Mon- 
tague, 184. 


Elizabeth,   Queen,  32,  36. 

Elizabeth,     suspicious     and     policies 

justified,  95   note. 
Elmendorf,  Mrs.  H.  L.,  115. 
Elmira,   N.   Y.,    165. 
Emery  College,  Georgia,  141. 
Ency.  Americana,  129. 
Ency.  Brittanica,  148,  206. 
Ency.  of  the  Laws  of  England,  253. 
Endowments    and   Establishments    of 

the  Ch.,  Earl  of  Selborne  (Palmer), 

258,  198. 
Endowments,  source,  45,  46,  198,  253. 
England,  S.  R.  Gardiner,  series  His- 
tory of  the  Nations,  Ed.  Lodge,  199. 
England's  Story,  E.  M.  Tappan,  171. 
England    under    the    Tudors,    Innes, 

200. 
Engl.  Ch.  Hist,    for    Children,    Ship- 
ley,  233. 
Engl.  Oh.  Hist.,  Plummer,  233. 
Engl.  Ch.  in   the  Sixteenth   Century, 

Gairdner,   219. 
Engl.  Ch.   Pageant,  278,  283. 
Engl.  Historians,  Prof.  Grant,  16,  50. 
Engl.  Hist,  for  Americans,  Higginson, 

and  Channing,  123. 
Engl.  Historical  Review,  Lord  Acton 

in,  50. 
Engl.      Hist.      In     American     public 

schools,  7-9. 
Engl.  Hist.    Stories,    C.    E.    Merrill, 

pub.,  184. 
Engl.  Men  of  Letters,  Morley,  23. 
Engl.  Reformation,  The,  Hutton,  227, 

Geikie,  67,   190  ;  Williams,  22,  86. 
Eiigl.  Ref.,    The,    and    the    Book    of 

Common  Prayer,  Wirgman,  214. 
Engl.  Ref.  of  the  Sixteenth  Century, 

Beckett,  198. 
Engl,   publishers'    school    books,    185. 
Engl.  Seamen,  Froude,  35. 
Epitome    of    Universal   Hist.,    Ploetz 

111. 
Epochs  of  Ch.  Hist.,  Ed.   Creighton, 

215. 
Equality  in  a  free  state.  Principle  of. 

Chapters  1  and  20. 
Era  of  the  Prot.  Ref.,  Seabohm,  83, 

112. 
Erasmus,   84. 

Essays,  Macaulay's,  17,  22,  23,  40. 
Essays  and  Criticism,  St.  George  Mi- 

vart,  82. 
Esso,ys  in   Biography  and   Criticism, 

Bayne,  23. 
Essentials   in   Hist.   Eng.,   Hart  and 

Walker,  176. 
Essentials    in    Hist.,    Medieval    and 

Modern,  Hart  and  Harding,  160. 
Establishment   of   the   Church,   error 

regarding,  46,  47,  118. 
European  Background  of  Am.  Hist., 

Cheyney,  154. 
European   Hist,   an   outline,   Adams, 

138. 
Evans,  A.   W.,  36. 


296 


THE  HISTORIANS  AND  THE  REFORMATION 


Everyman's   Hist,   of   the  Engl.   Ch., 

Dearmer,  233. 
Evidences  of  Christianity,  Ragg,  233. 
Exactness    of    terms    required,    152, 

153,  169-171,  177,  179. 
Exeter,  Bishop  of,  reply  to  Macaulay, 

18,   in  1087. 
Exposition   of    the    Catechism,   Ken., 

208. 
Exposition  of  the  Creed,  Pearson,  69. 
Exposition   of   the   XXXIX   Articles, 

Browne,   128. 


F 


Fairbairn,  Principal,  131. 

Faith   of   our  Fathers,   Gibbons,    89, 

90,    94,   98,   99,    163. 
Faiths    of    Famous    Men,    Kilbourn, 

240. 
Fall  River,  Mass.,  138,   165,  172. 
Fcrrar,  Life  and  Times  of  Nicholas, 

Skipton,  234. 
Field,   Confirmation   (Oxfd.  Ch.  Text 

Bk),   233. 
First  Christmas  Tree,  Van  Dyke,  283. 
First  Steps  in  the  Hist,  of  Eng.,  166. 
Fisher,   Bishop,  Acton  on,  103. 
Fisher,  Prof.  George  P.,  14,  40,  130. 
Fiske,  Prof.,  John,  22. 
Fleming,  Rev.  D.  H.,  247. 
Fletcher,  Introductory  Hist,  of  Eng., 

183. 
Florence  of  Worcester,  Forester,  147. 
Forced  Recruit,  The,  Mrs.  Browning, 

cited  by  Lecky,  92. 
Forde,   A   Ooodly  Heritage,  234. 
Forester,      Henry      of      Huntington, 

Florence  of  Worcester,  147. 
Forged  Decretals,  206. 
Forgery,   Sentence  of  Death  for,  97. 
Formosus,  Pope,  86. 
Fort  Wayne,   Ind.,   181. 
Foster,  Rev.   F.   H.,  128. 
Francis,   I.,   59. 

Francis  Atterbury,  Beeching,  27. 
Franklin  College,  Indiana,  172. 
Freedom,    Principle   of,    1,   219,    288- 

290. 
Freedom,  History  of,  etc.,  by  Acton ; 

see  under  H. 
Freeman,  Prof.  E.  A.,  27,  41,  44,  52, 

54,  62,   146,   154,  206,  252,  259. 
Frere  and  Douglas,  Puritan  Manifes- 
tos, 149. 
Frere,  Elizabeth  and  James  I.,  233. 
Frere's  Procter's,  Hist,  of  the  B.  of 

G.  Prayer,  153. 
Friends,  Society  of,  22,  27,  209,  218. 
Friends'   University,   Kansas,   173. 
Froude,  30-38,  49,  50,  54,  83,  117. 
Fulham,  Residence  of  Bishops  of  Lon- 
don,  272,  283. 
Fuller,  Life  of  Bishop  Davenant,  69. 
Fulton,  Rev.  Dr.  John,  131. 
Furman  College,  South  Carolina,  139. 


Gairdner,  83,  122,  192,  201,  219,  222. 

Galilean  Church  and  Gallican  Liber- 
ties, 110. 

Galloway    College,    Arkansas,    173. 

Galveston,  Texas,  180. 

Gardiner,  S.  R.,  27,  36,  37,  48,  50, 
154,  193,  198,  206. 

Gasquet,  Dom,  81,  105. 

Gee  and  Hardy,  Documents  Illustra- 
tive, 147. 

Gee,  Dr.  Henry,  96  note,  233. 

Geikie,  67,  190. 

General  History,  Barnes,  140. 

General  History,  Myers,  168. 

General  Sketch  of  Hist.,  Freeman,  44. 

Gibbon,  49,  54. 

Gibbons,  Cardinal,  89,  90,  93,  96,  97, 
99,  100,  163. 

Gibson,  The  Three  Creeds,  234. 

Giles,  Matthew  Paris,  147. 

Gilman,  Dr.  D.  C,  late  pres.  Johns 
Hopkins  U.,  128,   129. 

Gilpin,  Rev.  Bernard,  232. 

Ginn  &  Co.,  Pub.,  141,  153. 

Gladstone,  Rt.  Hon.  W.  E.,  18,  20, 
21,  28,  42,  74,  162,  179,  188,  236, 
237,  243. 

Gladstone,  Macaulay's  Essay  on,  17. 

Gladstone   in  Macaulay,   20. 

Glastonbury,  repurchase  of  the  Engl. 
Ch.,   275. 

Gleanings  of  Past  Years,  Gladstone, 
20,  42,  188,  238. 

God   in  history,   6. 

Goodly  Heritage,  A,  Forde,  234. 

Godwin,  A  Catalogue  of  the  Bishops 
of  Eng.  and  Annals  of  Eng.,  69. 

"Good  Friday   Sermon,  The,"   84. 

Gore,  Charles,  Bishop  of  Birming- 
ham, 107,  109,  229,  277. 

Gosse,  Edmund,  15. 

Government  of  Engl.,  The,  Lowell, 
253. 

Grand  Forks,  N.  D.,  142,  170. 

Grand  Rapids,   Mich.,  142. 

Grant,  English  Historians,  16,  50. 

Gratry,  Abbe,  109. 

Great  Falls,   Mont.,  156,  170,   183. 

Gregory  VII.,   Pope,   157,  261. 

Gregory  VIII.,  Pope,  97. 

Greek  and  Eastern  Churches,  Adeney, 
266. 

Greek   Ch.,   see  under  Eastern. 

Green,  J.  R.,  15,  38,  48,  50,  53,  58,  62, 
83,   154,   193. 

Greenville  Coll.,  Ind.,  172. 

Grosetete,  Bishop,  214. 

Growth  of  British  Policy,  Sir  J.  R. 
Seeley,  110. 

Growth  of  Papal  Influence,  99  note. 

Grub,  George,  Eccl.  Hist,  of  Scot- 
land, 246. 

Guardian,  London,  128,  222,  223, 
267,  282. 


INDEX 


297 


Guerber,  H.  A.,  The  Story  of  the 
English,  159. 

Guest,  Lectures,  176,  195. 

Guidance  in  History,  Chapter  X. 

Guilford  College,  170. 

Guizot,   142,  189,   190. 

Gustavus  Adolphus  College,  Minne- 
sota, 141. 

Guthrie,   C.   J.,  Ed.,  246. 

Guyon,   historian,  96. 


H 


Haddon,  62. 

Hale,  Dr.  E.  E.,  123. 

Halifax,   Lords,   19,   243. 

Halki,      Example      of      Reunion      of 

Churches,  267. 
Hall,  Prof.  F.  J.,  134. 
Hallam,     Const.     Hist.,     39-42,     166, 

other  mention,  41,  49. 
Hallam  on   Hume,   14. 
Hallam,  Macaulay's  Essay  on,  17,  22. 
Hamline   University,  Minnesota,   175. 
Handbook   of   Eng.    Cathedrals,   Mrs. 

Schuyler  Van  Rensselaer,  119. 
Handbook    of    Eng.    Hist.    Based    on 

Quest's  Lectures,  176. 
Handbooks  of  Eng.  Ch.  Hist.,  Ed.  J. 

H.   Burn,  233. 
Handbooks   for   Senior   Classes,   247. 
Hanover,    House   of,   Lowering   influ- 
ence of,  78. 
Harding,   Prof.    S.   B.,   160. 
Hardwick,   Charles,   60. 
Harper's  Book  of  Facts,  129. 
Hart,  Prof.  A.  B.,  Ed.,  176. 
Hartford,  Conn.,  159,  165,  169,  172, 

179. 
Harvard  University,  183. 
Harvey,    American   Normal   Readers, 

184. 
Hastings,  Warren,  Macaulay's  Essay 

on,  23. 
Hausser,  The  Period  of  the  Ref.,  111. 
Hayden,    Dictionary    of    Dates    and 

Lfniversal  Information,  205. 
"Head  of  the  Church,"  98. 
Headlam,     History,     Authority,     and 

Theology,  206. 
Hedding  College,  Illinois,  141,  182. 
Hefele,  Bishop,  108. 
Helena,  Montana,  180. 
History,     Authority,     and     Theology, 

A.  C.  Headlam,  D.D.,  Princ.  Kings 

College,  London,  206. 
History  Character,   5,   117,   186,   137, 

153,  175.  250,  290. 
History  Difficulties.  3,  4,  74,  289. 
History  Study,  9,  10. 
History  Value,   5,  9,   289. 
Hist,    for   Ready   Reference,   Lamed, 

121. 
History  of  England — 
Anderson,    138. 
Andrews,  139. 
Bright,  187. 


Froude,   30,  32,  33,  34. 
Hume,   11-16. 
Larned,   162. 
Lingard,  80. 
Macaulay,  17-29. 
Oman,   184,  200. 
Powell  and  Tout,  193. 
Terry,  172. 
Thompson,  51. 
Hist,    for    High    Schools    and    Acad- 
emies, Coman  and  Kendall,  156. 
Hist,  for  Schools,  Prof.  Terry,  172. 
Hist,  from  the  Fall  of  Wolsey  to  the 

Death   of   Elizabeth,    Froude. 
Hist,    in    the    Eighteenth    Century, 

Lecky,  188. 
Hist   of   Freedom,   etc..    Lord    Acton, 
20,  80,  90,  95,  104,  105,  188,  238. 
Hist,    of   Medieval   and   Modern    Eu- 
rope,  Prof.   G.   B.   Adams,   138. 
Hist,    of  Scotland,   P.    Hume   Brown, 
247.   Prof.   Henry   E.   Bourne,   140, 
141. 
Hist,  of  the  American  Ch.,  Coleman, 

115,  116. 
Hist,   of  the  B.   of  G.  Prayer.     Pull- 
man,   232;    Maude,    217;    Frere's 
Procter,    153. 
Hist,     of    the    Christian     Ch.     Prof. 

Fisher,  131  ;  Bp.  Hefele,  108. 
Hist  of  the  Christian  Ch.  During  the 

Reformation,  Hardwick,  60,  61. 
Hist,  of  the  Ch.  of  Eng.,  Hore,  213. 
An   Introduction   to    the.    Wake- 
man,   116,   151,   154,  193,  217, 
218. 
From   the   Abolition  of   the  Ro- 
man   Jurisdiction,    Dixon,    83, 
122,  123,  211. 
From    the    Death    of    Elizabeth, 

Perry,  215. 
Patterson,  233. 

Stapleton's  Edition  of  Bede,  148. 
Henry  IV.,  59. 

Henry  VIII.,  Notable  Estimates  of, 
36,  43,  45,  59,  91,  103,  198,  200. 
Henry  of  Huntington,  Forester,  147. 
Henry  the  Eighth  and  the  Eng.  Mon- 
asteries, Gasquet,  83. 
Herbert,  George,  55. 
Heroes  of  the  Nations,  Ed.  H.  W.  C. 

Davis,  203. 
Hetherington,    Hist,    of   the   Scottish 

Ch.,  245. 
Hlbbert,    Lectures,    Beard,    133,    196. 
Hiertirgia  Anglicana,  269. 
Higginson,  T.  W.,  123. 
High  Church,  34,  67,  158. 
Hill,  G.  B.,  22. 
Historical      and      Political      Essays, 

Lecky,  22. 
Hist.    Course   for   Schools,   Freeman, 

51. 
Hist.  Essays,  Freeman,  46. 
Hist.  Essays  and  Studies,  Acton,    11, 
86,  87,  91,  103,  104,  215. 


298 


THE  HISTORIANS  AND  THE  REFORMATION 


Hist.       Lectures       and       Addresses, 

Creighton,  205. 
History  and  Religious  Faith,  5-7. 
Hist,  and  the  Roman  Ch.,  51,  89,  and 

fol.,  102,  104,  106-108. 
Hist.,  Appeal  to,  considered  Treason, 

104. 
Hist.,    Eng.    and    American,    7,    251, 

252,   288. 
Hist,   of   the   Ch.   of   Scotland,   Cun- 
ningham, 246. 
Hist,  of  the  Eng.  Oh.,  Gairdner,  221. 
Hist,  of  the  Eng.  Ch.  During  the  Ref., 

Hardwlclt  (Ed.  by  Stubbs),  60. 
Hist,  of  the  Eng.  People,  Green,  56, 

154. 
Hist,  of  the  Formation  and  Growth 

of  the  R.  E.  Ch.,  Price,  150. 
Hist,  of  the  Kirk  of  Scotland.     Cal- 

derwood,  246;   Rowe,  246. 
Hist,  of  the  Nations,  Ed.  Dr.  Henry 

Cabot  Lodge,  199. 
Hist,  of  the  Papacy  During  the  Per- 
iod of  the  Ref.,  Creighton,  87,  202. 
Hist.    In    the    Nineteenth    Century, 
NielsoD,  Bp.   of  Aalborg,   109. 
Hist,  of  the  P.  E.  Ch.  in  the  U.   S., 

Tiffany,  116. 
Hist,  of  the  Popes,  Ranke,  97. 
Hist,  of  the  Ref.,  Burnet,  16. 
D'Aublgne,  100. 
Lindsay,  113. 
Hist,   of   the  Ref.    and   Ch.   in  Scot- 
land, Stephen,  249. 
Hist,  of  the  Ref.  in  England,  Perry, 

215. 
Hist,  of  the  Ref.  in  Germany,  Ranke, 

248. 
Hist,  of  the  Ref.  in  Scotland,  Knox, 

246. 
Hist,  of  the  Scottish  Ch.,  Hetherton, 

245. 
Hist,   of  the   Scottish  Ch.,  Cunning- 
ham, 246. 
Hist,   of   Western  Europe,   Robinson, 

170. 
Hist,  of  the  World,  Rldpath,  118. 
Hollis,  How  the   Ch.   Came  to  Eng., 

184,    234. 
Holy  Eucharist,  The,  T.  T.  Carter,  67. 
Holy   Orders,  Whitham,   234. 
Holy  Spirit,  7. 

Hook,  Dean,  50,  72,   133,  209. 
Hooker,  55,  73,  121. 
Hope  College,   Michigan,  139,   165. 
Hore — 

Eighteen    Centuries    of    the    Or- 
thodox Greek  Church,  266. 
Students'  Hist,  of  the  Greek  Ch., 

266. 
The  Ch.  in  Eng.  from  William  II. 
to  Victoria.  213. 
Household  of   Faith,  Russell,   73. 
How  Shall  We  Worship  God?  Butler, 

67. 
Howard  College,  Alabama,  165. 


Howard,  Lord,  35. 

Howard  Univ.,  165,  170,  182,  183. 

Hoto   the  Ch.   Came   to  Eng.,  Hoi  lis, 

184,  234. 
Huguenots,  95,  97. 
Hume,   11-16,    69. 
Humphrey,  Fr.,   S.  J.,  110. 
Hurst,   John   F.,   D.D.,   120,   126. 
Hutton,   Letters   of   William   Stuhbs, 

6,  38,  40,  60,  62. 
Hutton,  W.   H.,  A  Hist,   of  the  Eng. 

Ch.,  Charles  I.  to  Anne,  222,  223. 
Hutton,  Ed.  Ch.  Universal  series,  235. 


Ignorance  of  History,  105. 
Illegitimacy    undermines    the    Roman 

hierarchy,    104. 
Illinois  College,  Jacksonville,  182. 
Illinois  Wesley  Univ.,  140,  142,  183. 
Illustrated  Notes  on  Eng.   Ch.  Hist., 

Lane,  233. 
Images  in  Churches,  32,  145,  150. 
Immaculate  Conception  of  the  B.   V. 

M.,   Doctrine  of  the,   145. 
Index  of  Prohibited  Books,   105. 
Indexing,   153. 
Indianapolis,    Indiana,    180 
Indiana   State   Normal   School,   Penn- 
sylvania, 173. 
Infallibility,  dogma  of,  106,  107. 
Ingram,  Bishop  of  London,  271,  284. 
Innes,  Eng.  Under  the  Tudors,  200. 
Innocent  III.,  56. 
Inquisition,    defended    by    the    Pope, 

106. 
Introduction  to  the  Eng.  Historians, 

Beard,  50,  122. 
Introduction  to  the  Hist,  of  the  Ch. 

of  Eng.,  Wakeman,   116,   151,   154, 

123,  217,  219. 
Introduction  to  the  Hist,  of  Western 

Europe,  Robinson,  170. 
Introductory  Hist,  of  Eng.,  Fletcher, 

183,  184. 
Iowa,  173. 
Iowa  College,  Grinnell,  139,  172,  182, 

183. 
Iowa  State  Coll.,  172. 
Italy,   destr.   ac.   of  monasteries,   84. 


Jackson,   Rev.   S.   M.,  Ed.,  128. 
Jacob,  Bishop  of  St.  Alban's,  98. 
James   II.,   21,   110. 
James   Milllken   University,   138. 
Jamestown,  Virginia,   Bp.   of   London 

at,  271. 
Jennings,    Rev.    A.    C,    Ecclesia.    An- 

glicana:    A    Manual    of    Ch.    Hist., 

1898. 
Jennings,  Rev.  A.  C,  The  Mediaeval 

Ch.  and  the  Papacy,  1909  ;  233. 
Jersey  City,  N.  J.,  138,  141,  156,  162, 

165,  168,  179,  180. 


INDEX 


290 


Jessopp,  A  Penny  Hist,  of  the  Ch.  of 

Eng.,  233. 
Jesuits,  16. 

Jewel,   Bishop,   68,   79,   132. 
Jobn,    King,    56. 
John  X.,  Pope,  86. 
John  XI.,  Pope,  son  of  Pope  Sergius 

III.,  88. 
John  XII.,  Pope,  88. 
John  XXIII.,  Pope,  87. 
John  Knox  and  the  Ref.,  Lang,  248. 
Johns   Hopkins  University,   172. 
Johnson,  Boswell's  Life  of,  22  (Hill's 

ed.),  25. 
Joliet,  Illinois,  173. 
Joy,  James  Richard,  120. 
Julius  II.,  84. 
Justus,    First    Bishop    of    Rochester, 

269. 

K 

Kansas  City,  Mo.,  162,  168. 

Keble,  Rev.   John,   Senior,   79. 

Keble,    Rev.    John,   79. 

Ken,  Bishop  Thomas,  66,  71,  206, 
208. 

Kendall,  Eliz.   K.,   156. 

Kennedy,  ArchMshop  Parker,  205. 

Kenslt,  protest,  149. 

Keokuk,   Iowa,   162,  169. 

Kilbourn,  Faiths  of  Famous  Men, 
240. 

King,   Bishop  of  Lincoln,  79. 

Kingdom  of  Christ,  The,  Rev.  F.  D. 
Maurice,  209. 

King  Over  the  Water,  The,  Shield 
and  Lang,   110. 

King  Edward  VI.,  Markham,  205. 

Kingsley,  Rev.  Charles,  38. 

Kirksville  State  Normal  School,  Mis- 
souri,  173. 

Knight,  Popular  Hist,  of  Eng.,  43, 
69. 

Knox,  John,  Hist,  of  the  Rev.  in 
Scotland,  246. 

Knox-Llttle,  Canon,  speech  in  Convo- 
cation, 282. 

Kurtz,  111,  145,  178,  193,  206. 


Lafayette  College,  Easton,  Pa.,  183. 
Lambeth  Conference,  272. 
Lancaster,  Manual  of  Eng.  Hist.,  161, 

169. 
Lancaster,  Pa.,  140,  162,  165,  169. 
Lancelot  Andrewes,  Ottley,  69. 
Lane,  Illustrated  Notes  of  Eng.   Ch. 

233. 
Lane,   Descriptive  Lantern  Lectures, 

233. 
Lanfranc,    45. 

Lang,   Andrew,   36,  37,   248. 
Lang   and   Shield,   110. 
Langton,    14,    259. 
Lamed,  121,  162. 
Latane,  Ref.  Ep.  Bishop,  150. 


Lathbury,  Mr.  Gladstone,  238. 
Laud,  20,  21,  27,  45,  162,  204. 
L'Aveuir   de   Eglise    Rouse,    Wllbois, 

102,   266. 
Leaders  of  Religion  series,   71. 
Leaders  of  the  Church,  1800-1900,  68. 
Leading    Facts    of    American    Hist., 

Montgomery,   167,   184,   186. 
Leading  Facts  of  Eng.  Hist.,  165-167. 
Leavenworth,    Kansas,    139. 
Lecky,  22,  92,  94,  188,  235. 
Lectures  and  Papers  on  the  Hist,  of 

the  Ref.,  Moore,  215,  251. 
Lectures  on  Modern  Hist.,  Acton,  100 

250. 
Lectures  on  the  Hist,  of  the  Eastern 

Ch.,  Stanley,  266. 
Lectures    on     the    Reunion    of     the 

Churches,  Von  Dollinger,  106. 
Lee,  Prof.  Guy  Carleton,  121. 
Lehigh   Univ.,   170,   183. 
Leopold,   late   King  of  the  Belgians, 

91. 
Letters   and   Memorials    of   Cardinal 

Allen,  Knox,  95,  96,  note. 
Letters  of  John  Richard  Oreen,  57. 
Letters   of   William   Stubbs,   Hutton, 

6,  38,  40,  60,  62. 
Letters  to  Mary  Gladstone,  Acton,  7, 

36,   91,   95,   109. 
Lewiston,   Maine,    139,    169. 
Libau,   Russia,   service,   267. 
Liberal  Religious  Congress,  1907,  271. 
Liberties,   American,   4. 
Liberty,  19. 

Library  of  Congress,  116. 
Library  of  Literary  Criticism,  Moul- 

ton,  14,   15,  27. 
Library  of  Universal  Knowledge,  125. 
Life  and  Letters  of  E.  A.   Freeman, 

27,  41,  45,  46,  49,  50,  52,  57. 
Life  and  Letters  of  James  H.  Short- 
house,  Shorthouse,   218. 
Life  and  Letters  of  James  Martineau, 

Drummond,  198. 
Life  and  Times  of  Nicholas  Ferrar, 

Skipton,   235. 
Life   and   Works  of   George  Herbert, 

Palmer,  55. 
Life  of  Bishop  Davenant,  69. 
Life    of    Cardinal   Manning,    Purcell, 

110. 
Life  of  Froude,  Paul,  36. 
Life  of  Gladstone,  Morley,  18,  20,  21. 
Life  of  Macaulay,  Morison,  23. 
Life  of  Manning,  Purcell,  110. 
Life  of  Wesley,  by   Southey,  43 ;  by 

Little,    178 ;    Urlin,    178. 
Lincoln,  Nebraska,  139,  156,  170. 
Lincoln  Memorial  Univ.,  165. 
Lindsay,  A  Hist  of  the  Ref.,  113. 
Lingard,   15,   50,   80,  163. 
Lisieux,   Freeman's  letter  from,  145, 

146. 
Litany,  test  of,  J.  R.  Green,  54. 
Literary  Studies,  Bagehot,  27. 


300 


THE  HISTORIANS  AND  THE  REFORMATION 


Littell's  Living  Age,  Boston,  24,  25, 
26,  54,  153,  273. 

Little,  Rev.  A.  W.,  178. 

Little,  Charles  E.,  Cyclopedia  of  Clas- 
sified Dates,  122. 

Little  Rock,  Ark.,  142. 

Llttledale,  193. 

Liverpool,  Kenslt  disorder,  149,  270. 

Lives  of  the  Archbishops  of  Canter- 
bury, Hook,   50,   210. 

Lives  of  Twelve  Oood  Men,  Burgon, 
21. 

Lives,  Walton's,  66,  69. 

Living  Age,  Boston,  24,  25,  26,  54, 
153,    273. 

Living  Church,  Milwaukee,  234,  266. 

Locke,  19. 

Lockhart,   27. 

Lodygensky,  Consul  General,  266. 

Lollardy  and  the  Ref.,  Galrdner,  201, 
222. 

London,  Bishop  of,  at  New  York, 
Richmond,  and  Jamestown,  271, 
272  ;  at  the  Pageant,  283. 

London,  Diocesan  Conference,  1909, 
284. 

London,  Sermon  in,  by  Cardinal  Gib- 
bons, 97. 

London  Times,  43. 

Lord  Acton  and  His  Circle,  Gasquet, 
105. 

Lord  Acton's  Letters  to  Mary  Glad- 
stone, Ed.  Paul,  7,  36,  91,  95,  109, 
199. 

Lord,   Dr.   John,   117. 

Lord's  Prayer,  The,  Refer  to,  at 
Reform.,  31. 

Los  Angeles,  Calif.,  141,  142,  169. 

Louisville,    Kentucky,    141,   142,   180. 

Low,  S.  J.,  Ed.,  208. 

Lowell,  James  Russell,  35. 

Lowell,  Massachusetts,  138,  156,  165, 
168. 

Lowell,  President  Abbott  Lawrence, 
of   Harvard,   253. 

Lowrie,  Rev.  R.  W.,  135. 

Luckock,  Dean  H.  M.,  Scotland,  249. 

Luther,  33,  83,  87,  90,  103. 


M 


MacCall,  74,  95,   108,   109. 
Macaulay,   15,   17-29,   37,   40,   41,   50, 

54,  69,  90,  100,  117,  121,  136,  154, 

188. 
Mackintosh,    The  Story  of  Scotland, 

248. 
Macleane,  Our  Island  Church,  21,  39. 
Madison,  Wisconsin,  142,  156,  162. 
Magna  Charta,  14,  41,  142,  166,  250, 

259. 
Magna    Carta,    A    Commentary,    Mc- 

Kechnie,  251. 
Mair,    Rev.    W.,    Moderator,    General 

Assembly  Kirk  of  Scotland,  264. 
Maitland,  Prof.  F.  W.,  192. 


Makers  of  History,  Abbott,  118,  119. 

Makers  of  National  Hist.,  205. 

Making  of  Eng.,  J.  R.  Green,  56,  57. 

Makower,  Felix,   111. 

Manchester,  N.  H.,  142,  169,  267. 

Mangan,  J.  C,  translation  of  St.  Pat- 
rick, 174. 

Manning,  Cardinal,  84,  104,  107,  110. 

Manual  of  Eng.  Hist.,  Lancaster,  161. 

Manual  of  Historical  Literature, 
Adams,  9. 

Manual  of  Instruction,  Dix,  135. 

Map  of  Life,  Lecky,  188,  235,  236. 

Mariana,  Spanish  historian,  94,  95 
note. 

Marietta  College,  Ohio,  173. 

Marion,  Indiana,  173. 

Marion,   Michigan,   173. 

Markham,  Sir  Clements  R.,  King  Ed- 
ward  VI.,    205. 

Marlborough,  19. 

Marozia,  88. 

"Marquise   de    Fontenoy,"    117. 

Marriage  of  Roman  Clergy,  85. 

Martineau,    Harriet,   27. 

Martineau,  Dr.  James,  197,  198,  258. 

Mary   Stuart,   110. 

Mary  Tudor,  12,  109. 

Maryland    Hist.,    97. 

Mason,  Canon,  109,  281. 

Mass,  The,  12,  15,  55,  74,  84,  126. 

Mass,  whether  it  was  abolished : 

Affirmative,  Chs.  II.,  III.,  IV.,  V., 
pp.   35,  80,   81,   101,  139,  154, 
182,  187,  189,  195. 
Negative,    pp.    74,    81,    82,    113, 
199. 

Massacre,  St.  Barthol.,  94,  97,  105. 

Mathew,  Bishop  (Old  Catholic),  85. 
tr.   Duchesne,  q.  v. 

Matthew  Paris,  Giles,  147. 

Maynard,  Eng.   Classics,  28. 

Maude,    J.    H.,   216. 

Maurice,    Rev.   F.    D.,   209. 

McCarthy,   Justin,   Gladstone,  237. 

McCarthy,   Prof.,   126. 

McClintock  and  Strong,  Cyclopaedia 
of  Biblical,  Theological,  and  Eccle- 
siastical Literature,  124. 

McCormick  Theological  Seminary, 
Chicago,   113. 

McKechnie,  Magna  Carta,  A  Com- 
mentary, 251. 

McKeesport,  Pa.,  165. 

McKlm,   Rev.   Dr.   B.   H.,   97. 

Medal  Com.  Massacre  of  St.  Bartholo- 
mew, 94. 

Medieval  and  Modern  Hist.,  Adams, 
138,  168. 

Medimvalism,   Fr.    Tyrrell,    107. 

Mediwval  and  Modern  Hist.,  Meyers, 
169. 

Medley,  Students'  Manual  of  Eng. 
Const.  Hist.,  99,  184. 

Mellitus,  Bishop  of  London,  269. 

Meriden,   Conn.,   156. 

Merrill's  Eng.  Hist.  Stories,  184. 


INDEX 


301 


Miami  Univ.,  Ohio,  170,  173. 

Micliaelmas,  1850,  birtli  of  R.  C.  Ch. 
in   Eng.,    110. 

Michigan  Ag.   Coll.,   172. 

Michigan   State   Normal    School,   173. 

Midland  Coll.,  Kansas,  141,  172. 

Milton,  16,  20. 

Milwaukee,   Wis.,   162. 

"Minister,"  use  of  the  word,  34,  132. 

Ministei-ial  Priesthood,  Moberly,  85. 

Ministry  of  Grace,  Wordsworth,  7, 
86. 

Minneapolis,  Minnesota,  9,  180. 

Minnesota,  Univ.  of,   141. 

Mississippi  Coll.,  Clinton,  141. 

Missouri,   173. 

Missouri  Wesleyan   College,   173. 

Mitchell,  Dr.,  Scottish  Ref.,  248. 

Mivart,  St.  George,  Essays  and  Criti- 
cisms, 82. 

Moberly,  Ministerial  Priesthood,  85. 

Moderator,  Scottish  Presbyterian  Gen- 
eral Assembly,  Dr.  Mair,  264. 

Monroe,  Dr.  Paul,  Text  Book  in  the 
Hist,  of  Education,  164. 

Montague.  Elements  of  Eng.  Const. 
Hist.,  184. 

Montgomery,  D.  H.,  138,  165,  179, 
184. 

Monticello,    Illinois,    173. 

Moore's  Hill  Coll.,   Indiana,  172. 

Moore  and  Brinkman,  Anglican  Brief, 
193. 

Moore,  Rev.  Aubrey  L.,  Deputy  Prof., 
215,  251. 

Moral  Law  does  not  progress,  91. 

More,  Sir  Thomas,  Acton  on,  103. 

Morehouse,  Some  American  Church- 
men,    244. 

Morison,  J.  Cotter,  Life  of  Macaulay, 
2.3. 

Morley,  Rt.  Hon.  John,  18,  20,  21,  23, 
28,   237. 

Morningside  College,  Sioux  City, 
Iowa,  182. 

Morris,  Prof.  Chas.  S.,  Ed.,  "Twen- 
tieth Century  Cyclopedia,"  125. 

Morton,  Bishop,  79. 

Mother  of  All  Churches,  Cole,  268. 

Moulton,  Library  of  Literary  Criti- 
cism, 14,  15,  27. 

Mount  Union  College,  Ohio,  172. 

Mowry,   A.   M.,   168. 

Mullinger,  Prof.   J.   B.,  192. 

Murphy,  Edgar  G.,  47,  48. 

Myers,  Prof.  P.  V.  N.,  168. 


N 


Nashua,  N.  H.,  142,  156,  162,  169, 
170,    181,    183. 

National  Ch.  Russia,  103. 

National  Ch.,  series,   249. 

National  Ch.  in  Contemporary  Re- 
view,  198. 

Nebraska,  Wesleyan  Univ.,  139. 

Nelson,  Bishop  of,  21. 


Nelson,  Robert,  67. 
Nelson's  Encyclopedia,  208. 
Newman,  Cardinal,  109,   110. 
New   Bedford,   Mass.,   142,   162,   165, 

183. 
New  Century  Book  of  Facts,  Carroll 

D.   Wright,   126. 
New  Eng.  Teachers'  Association,  250. 
New  English  Dictionary  on  Historical 

Principles,  206,  208. 
New  Hampshire,  10. 
New  Haven,  Conn.,  165, 168, 169, 176. 
New    International    Ency.,    Ed.    Dr. 

D.    C.    Oilman,    128,    129. 
New  Orleans,  La.,  168. 
New    Primary    Hist,    of    Eng.,    Mrs. 

Cyril   Ransome,   191. 
New  Theology  and  the  Old  Religion, 

The,    Gore,    229. 
New  York  City,  156,  165. 
New  York  State  Library,  116. 
New  York  Sun,  97,     189. 
New  York  University,   182,  183. 
New  York  World  Almanac,    137. 
Newberry    College,     South    Carolina, 

165. 
Newboldt,     The    Sacrament     of    the 

Altar,  234. 
Newell's  St.  Patrick,  173. 
Newton,    Mass.,    138,    139,    156,    170, 

183. 
Nielsen,  Dr.  F.,  Prof,  and  Bishop,  109. 
Niemeyer,   196. 
Nightingale,    A.    P.   Ed.,   181. 
Niver,   H.   B.,   169. 
Norman   Conquest,  Freeman,   50. 
North  American  Magazine,  100  note. 
North    Carolina    State    Normal    and 

Ind.   College,  138,   165,   170. 
Northwestern     Territory     S.     N.     S., 

Oklahoma,   173. 
Northwestern  University,   142. 
Novuissimo      Melzi-Dizionario      Com- 
plete, Pub.  Villardi,  81. 
Nye,   G.   H.   F.,  263. 


O 


O'Donovan,  Rev.  L.,  Tr.  of  Henry 
VIII.'s  Assertio  Sep.  Sac,  190- 
191. 

O'Reilly,  John  Boyle,  Incident  in  his 
Life,    92. 

Oakland,  California,  162. 

Gates,  Titus,   19. 

Obedience  and  Ordinations  as  a  Wit- 
ness to  Catholic  Continuity,  288. 

Oberlin  College,  and  Theological 
Seminary,    128,    183. 

Ogden,  Utah,   162. 

Ogg,  Source  Book  of  Med.  His.,  161, 
261. 

Ohio  State  University,  Columbus, 
1,39,  182,  183. 

Ohio   University,    Athens,    Ohio,    141. 

Ohio  Wesleyan  University,  Delaware, 
Ohio,    138,    182,   183. 


302 


THE  HISTORIANS  AND  THE  REFORMATION 


Old  Eng.   Hist.,  Freeman,  44. 
Oldroyd,  The  Continuity  of  the  Eng. 

Ch.,    230,    259. 
Oliver  Cromwell,  by  Theodore  Roose- 
velt,  19. 
Omaha,  Nebraska,  163. 
Oman,  A  History  of  Eng.,  184. 
Open    Letter    to    Cardinal    Oihbons, 

Sabatier,   100   note. 
Orange,      House      of,      Influence      on 

Church    Appointments,    78. 
Orders  and   Unity,  Gore,   229. 
Ordination  Addresses,  Stubbs,  60. 
Oriental  Church,  see  Eastern. 
Original    Letters    rel.    to    the    Eng. 

Ret.,   74. 
Origin    and    Evolution    of    Christian 

Worship,  Duchesne,  84. 
Origin     and     Growth     of     the     Eng. 

Const.,  Dr.   Harris  Taylor. 
Ottley,  Lancelot  Andreives,  69. 
Ouachita   College,    Arljansas,    173. 
Our  Island  Church,  Macleane,  21,  39. 
Outline  Hist,  of  Eng.,  Joy,  120. 
Outlines    of    Christian    Dogma,    Dar- 

well  Stone,  230. 
Outlines  of  Church  Hist.,  Mrs.  C.  H. 

Smith,    118. 
Outlines  of  the  World's  Hist.,  Swin- 

ton,    171. 
Oxford  Church   Text  Books,   233. 

Library    of    Practical    Theology, 

234. 
Movement,   74. 


Pacific  University,   Oregon,   173. 
Paddock  Lectures,   22,   86,   134. 
Pageant,  The  Eng.  Ch.,  283. 
Pall   Mall   Magazine,   272. 
Palmer,   Prof.    G.    H.,   The   Life  and 

Works  of  Oeorge  Herbert,  55. 
Sir  Roundell,   198,  257. 
William,    74. 
Pan-Anglican    Conference,    2. 
Panigarola,    Preaches    in    Praise    of 

Massacre,  94. 
Papacy,  12,  13,  14,  86,  87,  106,  109. 
Parker,  Archbishop,  57,  61,  132. 
Parker  Society,  Original  Letters,  74. 
Passing    Protestantism    and    Coming 

Catholicism,   Smyth,    114. 
Paterson,   N.   J.,   159,   165,  169. 
Patriarchate  of  Jerusalem,  Dowling, 

267. 
Patrick,   Saint,   173. 
Paul,   Herbert,   36. 
Pawtueket,  Rhode  Island,  156. 
Pearson,  Bishop,   69,  79. 
Peck,   Prof.,   128. 
Pembroke   College,   Cambridge,   A.   J. 

Mason,  Master  of. 
Penn,  William,  22,  27. 
Pennsylvania  State  College,  170. 
Penny  Hist,  of  the  Ch.  of  Eng.,  Jes- 

sopp,  233. 


Period  of  the  Reformation,  Hausser, 

111. 
Perry,  Hist,  of  the  Ref.  in  Eng.,  215. 
Persecution,  97. 

Persinger,   Prof.    (Caldwell   and   P.), 

A   Source  Hist,  of  the  U.  8.,  184. 

Phanar,    Example    of    Unity    of    the 

Churches,  267. 
Philadelphia,    Pa.,    162,    165. 
Philip  II.,   59. 

Philip  and  Mary,  Prof.  Mulllnger,  192. 
Phillimore,  Sir  R.,  258. 
Pilgrim's  Progress,  Bunyan,  23. 
Pinnock  and  Southward,  An  Analysis 

of  Eng.  Ch.  Hist.,  233. 
Pittsburgh,  Pa.,  138. 
Pius   IV.,   Additions   to   Creeds,   106, 

127,  170. 
Pius    v..    Pope,    95,    96,    261. 
Pius    IX.,   84,   106,   110. 
Ploetz,  111. 

Plummer,  Eng.  Ch.  Hist.,  233. 
Plumtre's  Thomas  Ken,  66. 
Pole,  Reginald  Cardinal,  57,  103,  104. 
Political   Essays,   James   Russell    Lo- 
well, 36. 
Pollard,  Prof.  36,  191,  192,  199. 
Popular  Hist,    of  Eng.,   Guizot,    142, 

189. 
Popular  Hist,  of  Eng.,  Knight,  43. 
Popular    Hist,    of    the    Ch    of    Eng., 

W.  Boyd  Carpenter,  116,  233. 
Portland,   Maine,   156,   162,   165. 
Portland,   Oregon,   141,   156. 
Portraits  of  the  Archbishops  of  Can- 
terbury, Bevan,   233. 
Portugal,  America  given  to,  109. 
Position  of  the  Eucharist  in  Sunday 

Worship,  Abraham,  67,  233. 
Powell  and  Tout,  192. 
Prayer     Book,     The,     Official     State- 
ments,   243. 
Presbyterian  Statement,  264. 
Presbyterian    Board    of    Publication, 

113. 
Price,    Mrs.    A.    D.,    150. 
Priest,  Use  of  the  Word,   68,  69,  71, 

119,   132,   152,   155,   189. 
Primitive  Saints  and  the  See  of  Rome, 

Puller,  108. 
Princeton,   University,   27,   114. 
Pritchett  College,  Missouri,   139. 
Procter,  Hist,  of  the  Book  of  Prayer, 

153,  Ed.  Frere,  153. 
Property  Rights  ;   Eng.  Churches,  18, 

45,   46,   101,   167.  263. 
Protestant,  The  word,  how  used,  39, 

66.    148,   254. 
Protestant  Ref.,   Seebohm,   112. 
Protestantism,   102,   115. 
Protestation  of  1788,  Allen,  110,  262. 
Prothero,   Dr.  G.   W.,  62,  247. 
Providence,  R.  I.,  162,  165. 
Pueblo,   Colo.,   139. 
Pullan,  Hist,  of  the  B.  of  C.  Prayer, 
232. 


INDEX 


303 


Pullan,  with  Wakeman,  The  Ref.  in 
Great  Britain,  219. 

Puller,  The  Primitive  Saints  and  the 
See  of  Rome,  108. 

Pulling,    Prof.    P.    S.,   Ed.,   208. 

Purcell,  Life  of  Cardinal  Manning, 
110. 

Purdue  University,  142. 

Puritan   Manifestos,   149. 

Putnam,  George  P.,  Ed.,  128. 

Putnam,  Hist,  of  the  Index  of  Pro- 
hibited Books,  105. 

Q 

Qualiers,  See  Friends. 
Quarterly  Review,  25,  26. 
Quilter,    Henry,    209. 
Qulncy,  Illinois,  179. 


B 


Racine,  Wis.,  162. 

Ragg,  Evidences  of  Christianity,  233. 

Randolph,   Thomas,   79. 

Ranlje,  96,   97,   100,   163,  248. 

Ransome,  Cyril,  190,  191. 

Ransome,  Mrs.  Cyril,  191. 

Reading,  Pa.,  165,  168. 

Real  Presence  in  the  Holy  Eucharist, 
15,  73,  76,  214,  217,  218. 

Recent  Growth,  The,  Stretton,  2. 

Real  Presence,  See  under  Cranmer, 
Gladstone,  Hume,  Russell,  Carter, 
Nelson,  etc. 

Reformation,  Hist.,  A  Living  Issue, 
9,  10. 

Ref.  Period,  The,  Dr.  Gee,  233. 

Ref.,  The,  Deane,  233. 

Ref.,  The,  Fisher,    14,   40. 

Ref.,  The,  Whitney,  235. 

Ref.  of  the  Ch.  of  Eng.,  Blunt,  212. 

Ref.  in  Oreat  Britain,  Wakeman  and 
Pullman,   219. 

Ref.  Settlement,  The,  MacColl,  74, 
95,   108,   109. 

Reformed  Episcopal  Ch.,  The,  Mrs. 
A.  D.   Price,   149,   150. 

Reign  of  Elizabeth,  Froude,  30. 

Reign  of  Henry  VIJI.,  Brewer,  91. 

Relics,   32. 

Religio  Medici,  Browne,  65,  66. 

Religious    Freedom    and    Equality,    1. 

Religious  Value  of  Hist.,  6,  7. 

Renton,  A.  Wood,  Encyclopedia  of 
the  Laws  of  Eng.,  253. 

Reply  of  the  Eng.  Archbishops,  269. 

Reunion  Conference,   Bown,   107. 

Revolution,  The  Age  of,  Hutton,  Ch. 
Universal  series,  235. 

Rhyl  Ch.  Congress,  Archbishop  Ben- 
son's  words,   281. 

Richey,   Prof.   Thomas,   135. 

Ridley,   Bishop,  76. 

Ridpath,  Hist  of  the  World,  118. 

Right  of  the  Ch.  of  Eng.  to  her  prop- 
erty,  18,   45,   46,    101,    167,   263. 


Riley,  Athelstan,  282. 

Ripon,  Bishop  of,  A  Popular  Hist,  of 

the  Ch.,  116. 
Ripon  College,   Wisconsin,   172. 
Roanoke  College,  156. 
Roberts,  R.  B.,  The  Ch  of  Eng.,  233. 
Robinson,  Prof.   J.   H.,   170. 
Rochester,  Eng.,  Justus,  First  Bishop 

of.     Bishop   in  1087. 
Rochester,      Eng.,       100th      Bishop. 

1300   Anniversary. 
Rochester,  N.  Y.,   165. 
Roger,  De  Hovenden,  147. 
Roger  of  Wendover,  147. 
Rollins  University,  Wisconsin,  141. 
Rollins  College,  Florida,  165. 
Roman  Catholic  Church,    The    Name, 

161,  164,  256. 
Roman  Cath.  Claims,  Gore,  107,  109, 

229. 
Roman    Cath.    Sanction    for   Robbing 

English   Monasteries,   82. 
Roman  Ch.   in  Eng.,  110. 
Roman     Ch.,     Modern     Attitude     to 

Greek  Ch.,  102. 
Romanes,      Mrs.,      Charlotte      Mary 

Yonge,  52. 
Rome,  See  11,  15. 
Roosevelt,     Theodore,     Oliver    Crom- 

ivell,  19,  116. 
Roosevelt,  Theodore,  on  Macaulay,  19. 
Roper,  Prof.  J.  C,  133. 
Rottenburg,  Bishop  Hefele  of,  108. 
Routh,  Pres.  M.   J.,  21,  79. 
Row,    John,    Hist,    of    the    Kirk    of 

Scotland,  246. 
Royal  Historical  Society,  62. 
Royal  Supremacy,  98. 
Rufifhead,  O.,  Statutes  at  Large,  251, 

255,  257. 
Ruofif,    The   Century   Book   of   Facts, 

126. 
Russell,    Dr.    Pusey,    68,    Collections, 

Recollections,  109. 
Russell,  Life  of  Gladstone,  240. 
Russell,  Lord,  19. 
Russell,  The  Household  of  Faith,  73. 

79. 
Russia    and    Reunion,    Davey    Biggs, 

102,   103,   266. 
Russian  Ch.,  102. 


Sabatier,  An  Open  Letter  to  Cardinal 
Gibbons,  100. 

Sacrament  of  the  Altar,  The,  New- 
bolt,  235. 

Sacramento,   Calif.,   177. 

Saginaw,  Mich.,  162,  182. 

St.  Alban.  138. 

St.  Alban's,  Bishop  of,  see  Jacob,  Dr. 

St.  Angela  College,  New  Rochelle, 
N.  Y.,   170. 

St.   Anselm,  144. 

St.  Bartholomew's  Day,  Massacre  of, 
94,  97,  105. 


30  i 


THE  HISTORIANS  AND  THE  REFORMATION 


St.  Bernard,  33. 

St.  Boniface,   283. 

St.   Botolph,  286. 

St.  John's  Coll.,  Annapolis,  Md.,  165. 

St.  Joseph,  Missouri,  162. 

St.  Lawrence  University,  Canton,  N. 

Y.,  183. 
St.   Louis,  Missouri,  168. 
St.  Michael's  Mount,  221. 
St.   Patrick,   173,   174. 
St.  Paul,  Minnesota,    138,   173. 
St.  Peter's    Ch.,    Rome,    Building   of, 

90. 
St.  Stephen's  College,  Annandale,  N. 

Y.,   182,   183. 
St.  Thomas  Aquinas,  33. 
Saintsbury,   Prof.    George,    15. 
Salem,  Mass.,  165,   183. 
Salisbury,  Lord,  179,  246. 
San  Antonio,  Texas,  141,  142. 
San  Francisco.  Calif.,  162,  177. 
Sanderson,  Bishop,  70. 
Sanseverina,  Cardinal,  97. 
Schaff-Herzog  Encyc,  128. 
Schism,   115. 

School  Hist,  of  Eng.,  Nlver,  169. 
Schools,   American,    Purpose   of,   2-5, 

8-10,  28. 
Scott,  Poresman    &    Co.,    Publishers, 

172. 
Scott,   Sir  Walter,  249. 
Scotland,  84,  86,  164,  245-249. 
Scottish  Authorities   on   the   English 

Ref.,    112. 
Scottish  Authorities  on  the  Scottish 

Ref.,   245. 
Scottish  Ref.,  Mitchell,  248. 
Scranton,  Pa.,  170,  177. 
Scrihner's  Magazine,  48. 
Scripture,  The  Holy,  see  Bible. 
Seabury,  Memoir  of  Bishop,  Seabury, 

245. 
Seattle,  Wash.,   138,   141,  180. 
Seebohm,  83,  112. 
Seeley,  Sir  J.  R.,  110,  187. 
See  of  Rome,   11,   15,  86,  87,  etc. 
Selborne,  Earl  of,  198,  257. 
Select    Documents     of    Eng.     Const. 

Hist.,  Adams  and  Stephens,  147. 
Seminarian,    134. 
Sergius  II.,  Pope,  87. 
Sergius  III.,  Pope,  86,  87,  88. 
Seventeen  Lectures,  Stubbs,  6,  8,  10, 

22,  42,  50,  57,  59,  96,  105,  117. 
Seymour,  May,   115. 
Shaftesbury,  19. 
Sheboygan,   Wis.,   181. 
Shield  and  Lang,  The  King  over  the 

Water,  110. 
Shipley,  Mary  E.,  Eng.  Ch.  Hist,  for 

Children,    184,    233. 
Short    Hist,    of    the    Christian    Ch., 

Hurst,  120. 
Short    Hist,     of    the    Ch.    in    Great 

Britain,  Hutton,  227. 
Short   Hist,    of    the   English    People, 

Green,  50,  56,  154. 


Short  Hist,  of  Eng.,  Cheyney,  141, 
156. 

Short  Studies  on  Oreat  Subjects, 
Proude,  31,  33,  34. 

Shorthouse,  J.  H.,  on  Wakeman,  218. 

Side  Altars,  145. 

Sidney,  A.,  19. 

Silver,  Burdett  &  Co.,  American  Nor- 
mal Leaders,  184. 

Simpson  College,  Iowa,  172. 

Sioux  City,  Iowa,  162. 

Sitka,  Alaska,  Russian  Bishop  of,  266. 

Six  Old  Engl.  Chronicles,  Giles,  147. 

Skelton,   36. 

Skipton,  Life  and  Times  of  Nicholas 
Ferrar,  235. 

Smith,  Prof.  Goldwin,  54,  188,  189; 
Mrs.  C.  H.,  118. 

Smyth,  Rev.  Dr.  Newman,  115. 

Social  England,  Traill,  205. 

Social  Result  of  the  Suppression  of 
the  Monasteries,  83. 

Some  American  Churchmen,  More- 
house,   244. 

Some  Test  Questions,  127. 

Somerset,  52,  75. 

Somerville,  Mass.,   156,  165. 

Sorbin,   94. 

Source  Book  of  Engl.  Hist.,  Lee,  122. 

Source  Book  of  Mediwval  Hist.,  Ogg 
161,  261. 

Source  Hist,  of  the  U.  S.,  Caldwell 
and  Persinger,  184. 

South  Bend,  Ind.,  181. 

Southern  Education  Board,  47. 

Southern  University,  Greensboro, 
Alabama,  165. 

Southey,  Book  of  the  Ch.,  42  43; 
Life  of  Wesley,  43. 

Spain,  America  given  to,  109. 

Spanish  Armada,  34. 

Spender,  Harold,  273. 

Springfield,  111.,  Ambassador  Bryce 
at.  237;  Books  used,  10,  142,  173. 

Springfield,  Ohio,   181. 

Spokane,   139,   142,   162. 

Standard  Diet,  of  Facts,  126,  127. 

Standard  Works,  Ed.  Whittingham, 
182. 

Stanley,  Lectures  on  the  Eastern  Ch., 
266. 

Stapleton's  Bede,  148. 

State  in  its  Relations  with  the  Ch., 
The,  Gladstone,  239. 

State  Normal  Schools,  141,  162,  168. 

State  University  of    California,    141. 

State  University  of  Kentucky,  170. 

State  University  of  Iowa,   173. 

Statutes  at  Large,  251,  255,  257. 

Steele,  Drs.  J.  D.  and  E.  B.,  authors 
of  Barnes'  Oeneral  Hist.,  140. 

Stenton,  P.  M.,  William  the  Con- 
queror, 203. 

Stephen  III.,  Pope,  88;  Stephen  VI., 
Pope,  86. 

Stephen,  Leslie,  28,  57. 


INDEX 


305 


Stephens  and  Hunt : 

Hist,  of  the  English  Ch.,  233. 
Life  and  Letters  of  E.  A.  Free- 
man,  27,    41,    45,    46,    48,    49, 
50,    52,    57,    62,   72,    146,   206, 
251. 
Stone,  Rev.  Darwell,  230,  276. 
Btory  of  Scotland,   Mackintosh,   248. 
Story  of  the   English,   Guerber,    159. 
Story  of  the  Ref.,  d'Aublgne,  6. 
Story  of  the   Spanish   Armada,   etc., 

Froude,  31. 
Story,  Prof.  R.  H.,  248. 
Stretton,  The  Recent  Growth,  2. 
Stories   from  English  Hist.,  Warren, 

179. 
Strafford,  Earl  of,  Hume  on,  14. 
Strong,  Dr.  Joslah,  123. 
Stubbs,  Const.  Hist.,  5  ;  on  Hallam, 

40,  42. 
Stubbs,  Letters  of,  16 ;  on  Froude,  38. 

other  mention,  49,   54,   59,   60,  62, 

63,   117,   122. 
Stubbs,  Seventeen  Lectures,  6,  8,  10, 

22,  36,  42,  50,  57,  96,  105. 
Students'    Hist,    of    Eng.,    Gardiner, 

199. 
Students'  Hume,  15,  16 ;   The  Greek 

Ch.,  Hore,  266. 
Students'  Manual   of  English  Const. 

Hist.,  Medley,  99,  184. 
Studies   on   the  Eng.   Ref.,  Williams 

Paddock  Lectures,  22,  86,  134. 
Study    of    Ecclesiastical    Hist.,    Col- 
lins, 22,  100. 
Study  of  Hist,  in  Schools,  Am.  Hist. 

Assoc,  8. 
Sunday   Movement,   Archbishop's  ad- 
dress, 270. 
Sun,  The,  New  York,  Dr.  McKim  in, 

97 ;  Prof.  Goldwin  Smith  in,  189. 
Supremacy,  Royal,  98. 
"Supreme  Head  of  the  Ch.,"  Mary's 

title  refused  by  Elizabeth,  repealed 

1  and  2,  Mary,  98. 
Swedish  Historians,  265. 
Swlnton,    Outlines,   171. 
Syracuse,  N.  Y.,  165,  169,  177,  183. 


Terry,  Prof.  Benjamin,  96  note,  172, 

193. 
Testing  Religion,  53,  79. 
Texas,  173. 
Text  Book  in  the  Hist,  of  Education, 

Dr.  Paul  Monroe,  164. 
Text    Books    used    in    American    Col- 
leges and  Schools,  136-184. 
Text  Books  used  in  English  Schools, 

185,    186. 
Theodora,  88. 
Theodore  of  Tarsus  and  Canterbury, 

Founder  of  Ch.   of  Eng.,   56,  120, 

122. 
Thirlwall,  48,  49. 
Thirty-nine  Articles,  118. 
Thomas  Cranmer,  Pollard,  37. 
Thomas     Ken,     Plumtre,      66,      71 ; 

Clarke,   71. 
Thompson,  Edith,  50. 
Thompson,   Rev.   Henry,  72. 
Three  Creeds,  The,  Gibson,  233. 
Tiffany,  Rev.  C.  C,  History  Am.  Oh., 

115. 
Tillinghast,    William    H.,    Translator 

Ploetz,   Epitome. 
Times,  London,  43. 
Toffteen,  Rev.  Prof.  O.  A.,  265, 
Toledo,   Ohio,   142. 
Tolerance,  19. 

Toleration,  in  Maryland,  97. 
Tracts  for  the  Times,  68,  69,  72,  218. 
Traill,   Social  Eng.,  205. 
Translations   and   Reprint   from   the 

Original   Sources.,   C.   of   Pa.,   Ed. 

Cheyney,   147,  152. 
Transylvania    University,    139,    142, 

156,  162,  169,  170,  173. 
Treatise  on   the  Ch.,  Palmer,  74. 
Treble,  E.  J.,  81. 

Trinity  College,  Durham,  N.  C,  182. 
Troy,   N.   Y.,   165. 
Tubingen,  Prof.  Hefele  of,  108. 
Tulane  University,  142,  170. 
Ttcentieth   Century  Encyc,   125. 
Twentieth  Century  Quarterly,  36. 
Twenty     Centuries     of    Eng.     Hist., 

Joy,    120. 
Tyrrell,  Rev.  George,  S.  J.,  107. 


Tagliahie,  Fr.,  Gladstone's  letter  to, 

242. 
Talks  About  Autographs,  Hill,  22. 
Talladega  College,  Alabama,   162. 
Tappan,  Eva  M.,  171. 
Taunton,  Mass.,  142,  165,  169,  172. 
Taylor,  Dr.  Hannis,  100,  251,  252. 
Te  Deum,    Ordered   by    Pope    for    St. 

Barth.   Massacre,  94. 
Teachers,  Public  School,  1-4,  10,  28. 

55,  74,  83,  107,  112,  136. 
Temple  College,   142,  169,  170. 
Ten   Epochs   of   Ch.   Hist.,   Ed.    Rev. 

John  Fulton,  131,  133. 
Tennessee,  173. 
Tennyson,    The   Princess,    quo.,    5. 


U 


Ultramontane,  127. 

Undercurrents  of  Ch.  Life  in  the 
Eighteenth   Century,  Carter,   72. 

Underwood,  F.  H.,  116,  195. 

Unitarian  writers,  196-198. 

United  Kingdom,  A  Political  Hist., 
Prof.  Goldwin  Smith,  188. 

United  States  Military  Academy, 
West  Point,  170. 

Unity  of  American  and  Eng.  Hist., 
7-9,  251,  252,  288. 

Universities,  Northwestern  Univer- 
sity, 142. 


306 


THE  HISTORIANS  AND  THE  REFORMATION 


University  of — 

Arkansas,  173. 

Cliicago,  172. 

Cincinnati,  141,  142. 

Coiorado,  139. 

Denrer,  139,  162,  183. 

Iowa,  172. 

Kansas,   182. 

Michigan,  182. 

Minnesota,  141. 

Missouri,  139,  141,  142,  162, 170. 

Nebraska,  141,  142,  182. 

Nevada,  162. 

North  Dakota,  142. 

Notre  Dame,  169,  170,  183. 

Pennsyivania,  139,  142,  183. 

Pittsburg,  139,   183. 

Richmond,   141. 

Texas,  173. 

The  Smith,  139,  182. 

Virginia,   141. 

Washington,  183. 

Wisconsin,  142. 
Urbana  University,  Ohio,  165. 
Urban  II.,  Pope,  107. 
Urlin,  R.  Denny,  Life  of  Wesley,  178. 
Ursinus    College,    Pennsylvania,    139, 

141. 
Ussher,  Archbishop,  68. 
Usurpations,     Papal,     99,     see     Law 

(Ch.   XVII.). 
Utlca,  N.  Y.,  165. 


Valparaiso  University,  138,  183. 

Vanderbilt  University,  Nashville, 
Tenn.,  138,  139,  170. 

Van  Dyke,  Dr.  Henry,  283. 

Van  Rensselaer,  Mrs.  Schuyler,  119. 

Vaughan,   Cardinal,   110. 

Vestments,  Meaning  and  Associa- 
tions, 282. 

Vicksburg,  Miss.,  165,  169. 

Victorian  Literature,  Andrew  Lang, 
37. 

Vincent,  J.  H.,  123,  126. 

Vindication  of  the  Ch.  of  Eng.,  Bull, 
70. 

Virginia,  173. 

Virginia  Polytechnic    Institute,    170. 

Visitation  Charges,  Stubbs,   60. 

Von  Dollinger,  105,  106. 

Von  Ranke,  96,  97,  100,  163,  248. 

Vrie,  D.,  87. 

W 

Wabash  College,  Indiana,  172. 
Wake  Forest  College,  North  Carolina, 

162. 
Wakeman,    116,    151,    154,    193,    217- 

219. 
Wakeman    and    Pullan,    The   Ref.   in 

Great  Britain,  219. 
Wales,    Disestablishment   and    Disen- 

dowment  of  the  Ch.  in,  see  Asquith, 

Benson,   Freeman. 


Walker,  Albert  Perry,  176. 

Walton's  Lives,  66,  69. 

Warham,  Archbishop,  61,  86. 

Warren,  Henry  P.,  179. 

Warrensburg,  S.  N.  S.,  Missouri,  173. 

Washburn  College,  Kansas,  141,  170. 

Washington,  D.  C,  162,  165,  170. 

Washington  and  Lee  University,  173. 

Washington  College,  Tennessee,  165, 
183. 

Waymarks  in  Ch.  Hist.,  Prof.  W. 
Bright,   108. 

Wayside  Sketches  in  Eccles.  Hist., 
Bigg,  95. 

Welsh  Ch.  Legislation,  see  Asquith, 
Freeman,  Rhyl. 

Wellesley  College,   170,   173,  183. 

Wells  Diocese,  1000th  Anniversary, 
286. 

Wesley,  Rev.  John,  178. 

Wesley,  Life  of,  Little,  178 ;  Southey, 
34  ;  Urlin,  178. 

West,   Prof.   A.   M.,   180. 

Westcott,  Catholic  Principles,  74. 

Western  Ch.,  31,  51,  52,  57,  71,  105, 
112,  113,  151,  195. 

Western  College  for  Women,  Oxford, 
Ohio,   172. 

Western  Reserve  University,  Cleve- 
land, Ohio,  138,  139,  140,  170,  183. 

Westminster  College,  Fulton,  Mis- 
souri, 183. 

West  Virginia  University,  172,  173, 
182. 

What  is  the  Catholic  Ch.  in  Eng., 
Browne,  230. 

What's  What,  209. 

Wheaton  College,  Illinois,  183. 

Wheeling,  West  Virginia,  165,  169. 

Whitby,  Council  of,  A.  D.,  664,  56. 

Whitehead,  Benj.,  Church  Law,  256. 

Whitham,  Holy  Orders,  234. 

Whitney,  James  P.,  The  Reformation, 
235. 

Whittingham,  Bishop  of  Maryland, 
69. 

Wilbois,  L'Avenir  de  I'Eglise  Russe, 
Trans.   Davey-Biggs,  102,  266. 

William,  Jewell  College,  Liberty, 
Missouri,   139,   172,   173. 

William  of  Malmsbury,  Giles,  147. 

William  the  Conqueror  and  the  Rule 
of  the  Normans,  Stenton,  203. 

William  the  Norman,  146,  157. 

Williams,  John,  Bishop  of  Connecti- 
cut, 22,  86,  134. 

Williams,  G.  Mott,  Bishop  of  Mar- 
quette,  272. 

Williamsport,  Pa.,  156,  162,  165, 169, 
183. 

Wilmington,  Delaware,  140. 

Wilmington,  North  Carolina,  165, 169. 

Wilson,  Bishop,  79. 

Wilson  College,  Pennsylvania,  162. 

Wilson,  Woodrow,  Pres.  of  Princeton 
University,  27. 


INDEX 


307 


Wlnnington-Ingram,  Present  Bishop 
of  London,  79. 

Wirgman,  A.  T.,  213,  214. 

Witchcraft,  127. 

Wittenburg  Coliege,  Springfield,  Ohio, 
172. 

Wolsey,  Cardinal,  86,  88,  103,  104, 
113,  193. 

Woodrow,  Society,  246. 

Worcester,  Mass.,  162,  165. 

Words  for  the  Church.,  Murphy,  48. 

Wordsworth,  John,  Bishop  of  Salis- 
bury, 7,  86. 

World's  Progress,  An  Index  to  Uni- 
versal Hist.,  Putnam,  128. 

Wright,  Carroll  D.,  126. 

Wrong,  Prof.  G.  M.,   181. 

Wyclif,  122. 


Yale  University,  138,  139,  172,  182, 
183. 

Yonge,  Charlotte  M.,  51,  52,  184. 

Yonkers,  N.  Y.,  169. 

York,  Lang,  Archbishop  of.  Enthrone- 
ment, 278. 

York,   Pa.,  181. 

Young  Folks'  Hist,  of  Eng.,  C.  M. 
Yonge,  52. 

Youngstown,  Ohio,  165,  168. 

Ypsiianti,  Mich.,  173. 


Z 


Zenos,  Rev.  A.  C,  113. 


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